From the late nineteenth century through the 1920s, the U.S. government sought to control practices of music on reservations and in Indian boarding schools. At the same time, Native singers, dancers, and musicians created new opportunities through musical performance to resist and manipulate those same policy initiatives. Why did the practice of music generate fear among government officials and opportunity for Native peoples? In this innovative study, John W. Troutman explores the politics of music at the turn of the twentieth century in three spheres: reservations, off-reservation boarding schools, and public venues such as concert halls and Chautauqua circuits. On their reservations, the Lakotas manipulated concepts of U.S. citizenship and patriotism to reinvigorate and adapt social dances, even while the federal government stepped up efforts to suppress them. At Carlisle Indian School, teachers and bandmasters taught music in hopes of imposing their ""civilization"" agenda, but students made their own meaning of their music. Finally, many former students, armed with saxophones, violins, or operatic vocal training, formed their own ""all-Indian"" and tribal bands and quartets and traversed the country, engaging the market economy and federal Indian policy initiatives on their own terms. While recent scholarship has offered new insights into the experiences of ""show Indians"" and evolving powwow traditions, Indian Blues is the first book to explore the polyphony of Native musical practices and their relationship to federal Indian policy in this important period of American Indian history.

This first full account of Amelia Stone Quinton (1833-1926) and the organization she cofounded, the Women's National Indian Association (WNIA), offers a nuanced insight into the intersection of gender, race, religion, and politics in our shared history. Author Valerie Sherer Mathes shows how Quinton, like Helen Hunt Jackson, was a true force for reform and progress who was nonetheless constrained by the assimilationist convictions of her time. The WNIA, which Quinton cofounded with Mary Lucinda Bonney in 1879, was organized expressly to press for a "more just, protective, and fostering Indian policy," but also to promote the assimilation of the Indian through Christianization and "civilization." Charismatic and indefatigable, Quinton garnered support for the WNIA's work by creating strong working relationships with leaders of the main reform groups, successive commissioners of Indian affairs, secretaries of the interior, and prominent congressmen. The WNIA's powerful network of friends formed a hybrid organization: religious in its missionary society origins but also political, using its powers to petition and actively address public opinion. Mathes follows the organization as it evolved from its initial focus on evangelizing Indian women-and promoting Victorian society's ideals of "true womanhood"-through its return to its missionary roots, establishing over sixty missionary stations, supporting physicians and teachers, and building houses, chapels, schools, and hospitals. With reference to Quinton's voluminous writings-including her letters, speeches, and newspaper articles-as well as to WNIA literature, Mathes draws a complex picture of an organization that at times ignored traditional Indian practices and denied individual agency, even as it provided dispossessed and impoverished people with health care and adequate housing. And at the center of this picture we find Quinton, a woman and reformer of her time.

The community of Agua Blanca, deep within the Machalilla National Park on the coast of Ecuador, found itself facing the twenty-first century with a choice: embrace a booming tourist industry eager to experience a preconceived notion of indigeneity, or risk losing a battle against the encroaching forces of capitalism and development. The facts spoke for themselves, however, as tourism dollars became the most significant source of income in the community. Thus came a nearly inevitable shock, as the daily rhythms of life--rising before dawn to prepare for a long day of maintaining livestock and crops; returning for a late lunch and siesta; joining in a game of soccer followed by dinner in the evening--transformed forever in favor of a new tourist industry and the compromises required to support it. As Practically Invisible demonstrates, for Agua Blancans, becoming a supposedly ""authentic"" version of their own indigenous selves required performing their culture for outsiders, thus becoming these performances within the minds of these visitors. At the heart of this story, then, is a delicate balancing act between tradition and survival, a performance experienced by countless indigenous groups.

American Indian and Indigenous Education: A Survey Text for the 21st Century features a collection of carefully selected readings that address the conflicting approaches to education that Native and non-Native educators have adopted when working with American Indian and Indigenous students in the United States, Canada, Australia, and other global locations. The text guides students chronologically through historical events and ideas to help them better understand and learn from the history of American Indian and Indigenous education. The collection also sheds light on the political and cultural forms of resistance and resiliency displayed within American Indian and Indigenous communities, highlighting how these acts have influenced and established best practices in the field of education. Throughout the anthology, students read engaging and enlightening selections on the intersection of Native American religion, Christian missionaries, and government schools in the United States; the positive effects of using Indigenous language in Native American education; cultural resilience as embodied and shared through the voices of Native American students; and much, much more. American Indian and Indigenous Education is an ideal resource for courses and programs in American Indian studies and ethnic studies.

Warrior culture has long been an important facet of Plains Indian life. For Kiowa Indians, military societies have special significance. They serve not only to honor veterans and celebrate and publicize martial achievements but also to foster strong role models for younger tribal members. To this day, these societies serve to maintain traditional Kiowa values, culture, and ethnic identity.

Previous scholarship has offered only glimpses of Kiowa military societies. William C. Meadows now provides a detailed account of the ritual structures, ceremonial composition, and historical development of each society: Rabbits, Mountain Sheep, Horses Headdresses, Black Legs, Skunkberry /Unafraid of Death, Scout Dogs, Kiowa Bone Strikers, and Omaha, as well as past and present women's groups.

Two dozen illustrations depict personages and ceremonies, and an appendix provides membership rosters from the late 1800s.

The most comprehensive description ever published on Kiowa military societies, this work is unmatched by previous studies in its level of detail and depth of scholarship. It demonstrates the evolution of these groups within the larger context of American Indian history and anthropology, while documenting and preserving tribal traditions.

Africa has emerged as a prime arena of global health interventions that focus on particular diseases and health emergencies. These are framed increasingly in terms of international concerns about security, human rights, and humanitarian crisis. This presents a stark contrast to the 1960s and '70s, when many newly independent African governments pursued the vision of public health "for all," of comprehensive health care services directed by the state with support from foreign donors. These initiatives often failed, undermined by international politics, structural adjustment, and neoliberal policies, and by African states themselves. Yet their traces remain in contemporary expectations of and yearnings for a more robust public health.
This volume explores how medical professionals and patients, government officials, and ordinary citizens approach questions of public health as they navigate contemporary landscapes of NGOs and transnational projects, faltering state services, and expanding privatization. Its contributors analyze the relations between the public and the private providers of public health, from the state to new global biopolitical formations of political institutions, markets, human populations, and health. Tensions and ambiguities animate these complex relationships, suggesting that the question of what public health actually is in Africa cannot be taken for granted. Offering historical and ethnographic analyses, the volume develops an anthropology of public health in Africa.

Contributors: P. Wenzel Geissler; Murray Last; Rebecca Marsland; Lotte Meinert; Benson A. Mulemi; Ruth J. Prince; and Noemi Tousignant.

Most fans of women's basketball would be startled to learn that girls' teams were making their mark more than a century ago--and that none was more prominent than a team from an isolated Indian boarding school in Montana. Playing like "lambent flames" across the polished floors of dance halls, armories, and gymnasiums, the girls from Fort Shaw stormed the state to emerge as Montana's first basketball champions. Taking their game to the 1904 St. Louis World's Fair, these young women introduced an international audience to the fledgling game and returned home with a trophy declaring them champions.

World champions. And yet their triumphs were forgotten--until Linda Peavy and Ursula Smith chanced upon a team photo and embarked on a ten-year journey of discovery. Their in-depth research and extensive collaboration with the teammates' descendents and tribal kin have resulted in a narrative as entertaining as it is authentic.

"Full-Court Quest" offers a rare glimpse into American Indian life and into the world of women's basketball before "girls' rules" temporarily shackled the sport. For anyone captivated by "Sea Biscuit," "A League of Their Own," and other accounts of unlikely champions, this book rates as nothing but net.

Colonial Women is the first comprehensive study to explore the interpenetrating discourses of gender and race in Stuart drama. Hutner argues that in drama, as in historical accounts, the symbol of the native woman is used to justify and promote the success of the English appropriation, commodification, and expoitaion of the New World and its native inhabitants, Hutner analyzes the figure of the native woman in the plays of Shakespeare, Fletcher, Davenant, Dryden, Behn and other playwrights, Furthermore, Hutner suggests that representation of native women function as a means of self-definition for the English, and the seduction of the native woman is, in this respect, a symbolic strategy to stabilize the turbulent sociopolitical and religious conflicts in Restoration England under the inclusive ideology of expansion and profit.