Osage, a language of the Dhegiha branch of the Siouan family, was spoken until recently by tribal members in northeastern Oklahoma. No longer in daily use, it was in danger of extinction. Carolyn Quintero, a linguist raised in Osage County, worked with the last few fluent speakers of the language to preserve the sounds and textures of their complex speech. Compiled after painstaking work with these tribal elders, her Osage Dictionary is the definitive lexicon for that tongue, enhanced with thousands of phrases and sentences that illustrate fine points of usage.

Drawing on a collaboration with the late Robert Bristow, an amateur linguist who had compiled copious notes toward an Osage dictionary, Quintero interviewed more than a dozen Osage speakers to explore crucial aspects of their language. She has also integrated into the dictionary explications of relevant material from Francis La Flesche's 1932 dictionary of Osage and from James Owen Dorsey's nineteenth-century research.

The dictionary includes over three thousand main entries, each of which gives full grammatical information and notes variant pronunciations. The entries also provide English translations of copious examples of usage. The book's introductory sections provide a description of syntax, morphology, and phonology. Employing a simple Siouan adaptation of the International Phonetic Alphabet, Quintero's transcription of Osage sounds is more precise and accurate than that in any previous work on the language. An index provides Osage equivalents for more than five thousand English words and expressions, facilitating quick reference.

As the most comprehensive lexical record of the Osage language--the only one that will ever be possible, given the loss of fluent speakers--Quintero's dictionary is indispensable not only for linguists but also for Osage students seeking to relearn their language. It is a living monument to the elegance and complexity of a language nearly lost to time and stands as a major contribution to the study of North American Indians.

Endangered Peoples of Latin America: Struggles to Survive and Thrive offers rare insight into indigenous and marginalized groups in Mexico, Central America, and South America. This volume focuses on more than 13 endangered peoples, from the Mayans of Central Quintana Roo, in Mexico, to the Quechua of the Peruvian Andes. Globalization has had negative effects on local economies and environments, on health and nutrition, and on control of land and other natural resources, and students and other interested readers will learn how these groups have responded to the various threats. The chapters are written by anthropologists based on their recent fieldwork, which guarantees unparalleled accuracy and immediacy. Latin America comprises varied biophysical environments and diverse populations living in widely disparate economic circumstances. Endangered Peoples of Latin America: Struggles to Survive and Thrive includes peoples hit hardest by the current globalization trend. Each chapter profiles a specific people or peoples with a cultural overview of their history, subsistence strategies, social and political organization, and religion and world view; threats to their survival; and responses to these threats. A section entitled "Food for Thought" provides questions that encourage a personal engagement with the experiences of these peoples, and a resource guide suggests further reading and lists films and videos and pertinent organizations and web sites. As the curriculum expands to include more multicultural and indigenous peoples, this unique volume will be valuable to both students and teachers.

Vecsey, a professor of religion and Native American studies at Colgate University, concludes his trilogy on Native American Catholicism with a study of how Indian Catholics have tried to follow the route of two separate traditions, each with its own expectations and identities. He examines the lives of American Indian Catholics who have been leaders in their communities and in the Church and considers how these men and women have brought together their Indian and Catholic identities to accomplish a cultural and religious syncretism within themselves.

African Americans have suffered intensely at the hands of America's dominant group, but the roles played by urban planning, land use policy, and the free market are not well known. Presenting a new conceptual approach, this book considers their "locking effect" on African Americans, showing, for instance, that one-acre zoning and similar policies in upscale neighborhoods lock African Americans out while market mechanisms in decaying neighborhoods lock them in. Arguing that the locking effect leads to the disenfranchisement of African Americans, Bobo shows how wealth is channeled to the dominant group and African Americans' life choices are denuded, creating a volatile situation.

Although classical economic theory holds that a free market allocates scarce resources in the best interest of society, in reality market mechanisms do not work to the advantage of African Americans. Nor does public regulation of land use operate in their interest, although public policy is presumed to produce equitable and favorable outcomes for all members of society. This book explores how a combination of government regulation of land use and free market forces have created the locking effect, which has cultivated and sustained a process of disenfranchisement of African Americans.

Empirical in character, this book analyses the society-nature interaction of the Tsimane', a rural indigenous community in the Bolivian Amazon. Following a common methodological framework, the material and energy flow (MEFA) approach, it gives a detailed account of the biophysical exchange relations the community entertains with its natural environment: the socio-economic use of energy, materials, land and time. Equally so, the book provides a deeper insight into the local base of sociometabolic transition processes and their inherent dynamics of change. The local community described in this publication stands for the many thousands of rural systems in developing countries that, in light of an ever more globalising world, are currently steering a similar - but maybe differently-paced - development course. This book presents insightful methodological and conceptual advances in the field of sustainability science and provides a vital reader for students and researchers of human ecology, ecological anthropology, and environmental sociology. It equally contributes to improving professional development work methods.

What does the modern era look like to those labeled "not modern" or "traditional"? Refuting claims that their art was "old world" and "primitive," African, Native, and Jewish American writers in the early twentieth century instead developed experimental strategies of self-representation that reshaped the very form of the novel itself. Uncovering the connections and confrontations among three ethnic groups not often read in relation to one another, Kent maps out the historical contexts that have shaped ethnic American writing in the Modernist era, a period of radical dislocation from homelands and increased migration for these three ethnic groups. Rather than focus on the ways others have represented these groups, Kent restores the voices of these multicultural writers to the debate about what it means to be modern.

Histories of missions to American Indian communities usually tell a sad and predictable story about the destructive impact of missionary work on Native culture and religion. Many historians conclude that American Indian tribes who have maintained a cultural identity have done so only because missionaries were unable to destroy it. In Creating Christian Indians, Bonnie Sue Lewis relates how the Nez Perce and the Dakota Indians became Presbyterians yet incorporated Native culture and tradition into their new Christian identities.

Lewis focuses on the rise of Native clergy and their forging of Christian communities based on American Indian values and notions of kinship and leadership. Originally, mission work among the Nez Perces and Dakotas revolved around white missionaries, but Christianity truly took root in nineteenth-century American Indian communities with the ordination of Indian clergy. Native pastors saw in Christianity a universal message of hope and empowerment. Educated and trained within their own communities, Native ministers were able to preach in their own languages. They often acted as cultural brokers between Indian and white societies, shaping Native Presbyterianism and becoming recognized leaders in both tribal and Presbyterian circles.

In 1865 the Presbyterian Church ordained John B. Renville as the first Dakota Indian minister, and in 1879 Robert Williams became the first ordained Nez Perce. By 1930, nearly forty Dakotas, sixteen Nez Perces, a Spokane, and a Makah had been ordained. Lewis has mined church and archival records, including letters from Native ministers, to reveal ways in which early Indian pastors left a heritage of committed Presbyterian congregations and a vibrant spiritual legacy among their descendants.

Bonnie Sue Lewis is Assistant Professor of Mission and Native American Christianity at the University of Dubuque Theological Seminary in Iowa.

In 1821, Sequoyah, a Cherokee metalworker and inventor, introduced a writing system that he had been developing for more than a decade. His creation--the Cherokee syllabary--helped his people learn to read and write within five years and became a principal part of their identity. This groundbreaking study traces the creation, dissemination, and evolution of Sequoyah's syllabary from script to print to digital forms. Breaking with conventional understanding, author Ellen Cushman shows that the syllabary was not based on alphabetic writing, as is often thought, but rather on Cherokee syllables and, more importantly, on Cherokee meanings.

Employing an engaging narrative approach, Cushman relates how Sequoyah created the syllabary apart from Western alphabetic models. But he called it an alphabet because he anticipated the Western assumption that only alphabetic writing is legitimate. Calling the syllabary an alphabet, though, has led to our current misunderstanding of just what it is and of the genius behind it--until now.

In her opening chapters, Cushman traces the history of Sequoyah's invention and explains the logic of the syllabary's structure and the graphic relationships among the characters, both of which might have made the system easy for native speakers to use. Later chapters address the syllabary's enduring significance, showing how it allowed Cherokees to protect, enact, and codify their knowledge and to weave non-Cherokee concepts into their language and life. The result was their enhanced ability to adapt to social change on and in Cherokee terms.

Cushman adeptly explains complex linguistic concepts in an accessible style, even as she displays impressive understanding of interrelated issues in Native American studies, colonial studies, cultural anthropology, linguistics, rhetoric, and literacy studies. Profound, like the invention it explores, "The Cherokee Syllabary" will reshape the study of Cherokee history and culture.

"Published through the Recovering Languages and Literacies of the Americas initiative, supported by the Andrew W. Mellon Foundation"

Some indigenous people, while remaining attached to their traditional homelands, leave them to make a new life for themselves in white towns and cities, thus constituting an "indigenous diaspora". This innovative book is the first ethnographic account of one such indigenous diaspora, the Warlpiri, whose traditional hunter-gatherer life has been transformed through their dispossession and involvement with ranchers, missionaries, and successive government projects of recognition. By following several Warlpiri matriarchs into their new locations, far from their home settlements, this book explores how they sustained their independent lives, and examines their changing relationship with the traditional culture they represent.

Umhlonyane, also known as Artemisia afra, is one of the oldest and best-documented indigenous medicines in South Africa. This bush, which grows wild throughout the sub-Saharan region, smells and tastes like "medicine," thus easily making its way into people's lives and becoming the choice of everyday healing for Xhosa healer-diviners and Rastafarian herbalists. This "natural" remedy has recently sparked curiosity as scientists search for new molecules against a tuberculosis pandemic while hoping to recognize indigenous medicine. Laplante follows umhlonyane on its trails and trials of becoming a biopharmaceutical - from the "open air" to controlled environments - learning from the plant and from the people who use it with hopes in healing.

During the Standing Rock Sioux protest against the Dakota Access Pipeline, an activist observed, "Forced removal isn't just in the history books." Sabine N. Meyer concurs, noting the prominence of Indian Removal, the nineteenth-century policy of expelling Native peoples from their land, in Native American aesthetic and political praxis across the centuries. Removal has functioned both as a specific set of historical events and a synecdoche for settler colonial dispossession of Indigenous communities across hemispheres and generations. It has generated a plethora of Native American writings that negotiate forms of belonging-the identities of Native collectives, their proprietary relationships, and their most intimate relations among one another. By analyzing these writings in connection with domestic settler colonial, international, and tribal law, Meyer reveals their coherence as a distinct genre of Native literature that has played a significant role in negotiating Indigenous identity. Critically engaging with Native Removal writings across the centuries, Meyer's work shows how these texts need to be viewed as articulations of Native identity that respond to immediate political concerns and that take up the question of how Native peoples can define and assert their own social, cultural, and legal-political forms of living, being, and belonging within the settler colonial order. Placing novels in conversation with nonfiction writings, Native Removal Writing ranges from texts produced in response to the legal and political struggle over Cherokee Removal in the late 1820s and 1830s, to works written by African-Native writers dealing with the freedmen disenrollment crisis, to contemporary speculative fiction that links the appropriation of Native intangible property (culture) with the earlier dispossession of their real property (land). In close, contextualized readings of John Rollin Ridge, John Milton Oskison, Robert Conley, Diane Glancy, Sharon Ewell Foster, Zelda Lockhart, and Gerald Vizenor, as well as politicians and scholars such as John Ross, Elias Boudinot, and Rachel Caroline Eaton, Meyer identifies the links these writers create between historical past, narrative present, and political future. Native Removal Writing thus testifies to both the ongoing power of Native Removal writing and its significance as resistance.

It is 1865. People are moving westward along the Oregon Trail, searching for freedom, land, and wealth. Sarah sets out with her new husband, Johnny, only to find he has been damaged in the Civil War. He abandons her and chases rumors of gold in the Black Hills. A young Indian finds her and takes her to his village. She is accepted on the condition she teach them language skills necessary to cope with the onslaught of white settlers. Sarah has no choice but to stay. She learns to appreciate their culture and their dilemma, is torn between that and white civilization as she knows it. The Indian chief, Makhpiya Luta, goes to Washington D.C. to make peace with President Grant, taking Sarah in his party. He returns to his lands, leaving Sarah to make her way in a world to which she no longer belongs. Boarding schools for Indian children open up possibilities for her. The experience of teaching in these is disillusioning. She goes back to live among and teach her adopted people.

Explore the history and tradition of Wabanaki art.

When Joanne B. Mulcahy first helped Mary Peterson -- a respected elder of the Akhiok community -- find a safe home away from the violence and alcoholism that had altered village life, she never imagined that they would meet again five years later and begin more than twelve years of interviews, letters, and visits that would transform the lives of both women.

Birth and Rebirth on an Alaskan Island offers the fascinating story of Mary's life, from her experience growing up within the traditional society of Akhiok to her work as a teacher, a Community Health Aide, a mother, a grandmother, and an Alutiiq midwife and healer. Through her story we discover a society that blended native Alutiiq culture with the Russian Orthodox teachings handed down from late-eighteenth- and nineteenth-century colonists; that mixed modern education and employment with a subsistence lifestyle; that sanctioned arranged marriages but upheld civil divorce laws; and, above all, that recovered its confidence in traditional healing -- both of the body and of the community.

More than a personal story of survival, Birth and Rebirth on an Alaskan Island portrays, in Akhiok, a resilience formed through a return to a strong sense of community. As we become acquainted with the Kodiak world through Mary Peterson's story, we come to realize the strength of the native oral tradition and to see that knowing and healing are pivotal elements of the Alutiiq way -- particularly as they bring to light the previously unrecognized efforts, inspirations, and accomplishments of countless women healers.

This riveting volume dispels the sanitized history surrounding Native American practices toward their enemies that preceded the European exploration and colonization of North America. "We abandon truth when we gloss over the clashes between Native Americans and Europeans, encounters of parties equally matched in barbarity," says George Franklin Feldman, "We neglect true history when we hide the uniqueness of the varied cultures that evolved during the thousands of years before Europeans invaded North America." The research is impeccable, the writing sparkling, and the evidence incontrovertible: headhunting and cannibalism were practiced by many of the native peoples of North America.

The Gaddi of North India are agro-pastoralists who rear sheep and goats following a seasonal migration around the first Himalayan range. While studies on pastoralists have focused either on the pastoralists' adaptation to their physical environment or treated the environment from a symbolic perspective, this book offers a new, holistic perspective that analyzes the ways in which people "make" place. Based on extensive fieldwork, this book not only describes a contemporary understanding of the Gaddi's engagement with the environment but also analyzes religious practices and performances of social relations, as well as media practices and notions of aesthetics. Thereby, the landscape in which the Gaddi live is understood as a network of places that is constantly being built and rebuilt through these local practices. The book contributes to the growing interest in approaches of practice within environmental anthropology.