Incorporating elements of fiction, nonfiction, drama, and poetry, Diane Glancy's stories are lyrical yet down to earth, often tough and gritty. Experimental, sometimes surreal in form, they nevertheless concern people who are very real-a color-blind young boy who watches planes in flight and imagines color; a shy stamp collector who speculates that he and his friend, like the stamps, could go anywhere via the U.S. Post Office; an old woman who dies in the cold landscape of her inner life but retains her vision; a cynical woman reluctant to take risks with yet another traveling man.

In spite of life's hard realities, Firesticks is filled with humor and hope and a stitching together of cultures, as the crossblood characters search for their identities.

Unpapered is a collection of personal narratives by Indigenous writers exploring the meaning and limits of Native American identity beyond its legal margins. Native heritage is neither simple nor always clearly documented, and citizenship is a legal and political matter of sovereign nations determined by such criteria as blood quantum, tribal rolls, or community involvement. Those who claim a Native cultural identity often have family stories of tenuous ties dating back several generations. Given that tribal enrollment was part of a string of government programs and agreements calculated to quantify and dismiss Native populations, many writers who identify culturally and are recognized as Native Americans do not hold tribal citizenship. With essays by Trevino Brings Plenty, Deborah Miranda, Steve Russell, and Kimberly Wieser, among others, Unpapered charts how current exclusionary tactics began as a response to “pretendians”—non-indigenous people assuming a Native identity for job benefits—and have expanded to an intense patrolling of identity that divides Native communities and has resulted in attacks on peoples’ professional, spiritual, emotional, and physical states. An essential addition to Native discourse, Unpapered shows how social and political ideologies have created barriers for Native people truthfully claiming identities while simultaneously upholding stereotypes.

In "The Mask Maker, "Diane Glancy tells the story of Edith Lewis, a recently divorced mixed-blood American Indian, as she travels the state of Oklahoma teaching students the art and custom of mask-making. A complex, subtle tale about f1esh-and-blood human beings, this enchanting novel shows how one woman copes with alienation, loss, and questions about identity and, in the end, rediscovers meaning in living.

Through Edith's daily life and efforts to teach, Glancy explores the power of the mask and mask-making. When Edith tries reaching out to a listless, alienated student, she knows enough to ask, "Where would you want to go?" He replies, "Nowhere," to which she responds with the advice, "Then make a mask to take you nowhere."

For Edith, masks go beyond the limitations of words and surface gloss. "A mask is a face when you have none," she reflects. Yet some stories need to be confronted, so Edith struggles with the question of how to use masks to tell stories without using words.

Glancy's Edith is no idealized sage but a very human character struggling as best she can while enduring clueless officials and teachers. When Edith explains to one teacher how the art of mask-making reaches students on a creative, intuitive level, she is chided as impractical: "We're supposed to reach them through math and English."

In "The Mask Maker, "Glancy provides the reader with intriguing new ways of looking at identity, at language, at intangible values, and at love. This captivating novel on the human need for self-expression will delight readers of all ages.

In The Mask Maker, Diane Glancy tells the story of Edith Lewis, a recently divorced mixed-blood American Indian, as she travels the state of Oklahoma teaching students the art and custom of mask-making. A complex, subtle tale about flesh-and-blood human beings, this enchanting novel shows how one woman copes with alienation, loss, and questions about identity and, in the end, rediscovers meaning in living.Through Edith's daily life and efforts to teach, Glancy explores the power of the mask and mask-making. When Edith tries reaching out to a listless, alienated student, she knows enough to ask, "Where would you want to go?" He replies, "Nowhere," to which she responds with the advice, "Then make a mask to take you nowhere." For Edith, masks go beyond the limitations of words and surface gloss. "A mask is a face when you have none," she reflects. Yet some stories need to be confronted, so Edith struggles with the question of how to use masks to tell stories without using words. Glancy's Edith is no idealized sage but a very human character struggling as best she can while enduring clueless officials and teachers. When Edith explains to one teacher how the art of mask-making reaches students on a creative, intuitive level, she is chided as impractical: "We're supposed to reach them through math and English." In The Mask Maker, Glancy provides the reader with intriguing new ways of looking at identity, at language, at intangible values, and at love. This captivating novel on the human need for self-expression will delight readers of all ages.

Incorporating elements of fiction, nonfiction, drama, and poetry, Diane Glancy's stories are lyrical yet down to earth, often tough and gritty. Experimental, sometimes surreal in form, they nevertheless concern people who are very real-a color-blind young boy who watches planes in flight and imagines color; a shy stamp collector who speculates that he and his friend, like the stamps, could go anywhere via the U.S. Post Office; an old woman who dies in the cold landscape of her inner life but retains her vision; a cynical woman reluctant to take risks with yet another traveling man. In spite of life's hard realities, Firesticks is filled with humor and hope and a stitching together of cultures, as the crossblood characters search for their identities.

In American Gypsy, a collection of six plays, Diane Glancy uses a melange of voices to invoke the myths and realities of modern Native American life. Glancy intermixes poetry and prose to address themes of gender, generational relationships, acculturation, myth, and tensions between Christianity and traditional Native American belief systems.

The six plays included, "The Woman Who Was a Red Deer Dressed for the Deer Dance," "The Women Who Loved House Trailers," "American Gypsy," "Jump Kiss," "Lesser Wars," and "The Toad (Another Name for the Moon) Should Have a Bite," run the gamut from monologues to multi-character pieces and vary in length from fifteen minutes to over an hour. Glancy concludes the collection with a thought-provoking essay on Native American playwriting.

In 1838, 13,000 Cherokee were forced from their land to walk 900 miles along the "Trail of Tears" to present-day Oklahoma. This "illuminating and challenging chronicle of loss, despair, and regeneration" ("Washington Post Book World") brings this ordeal to life via the haunting voices of a young Cherokee woman, her husband, and a host of others--Cherokee and white, soldier and missionary, parent and child, the living and the dead.

It is February 1839, and the survivors of the Cherokee Trail of Tears have just arrived in Fort Gibson, Indian Territory. A quarter of the removed Indian population have died along the way, victims of cold, disease, and despair. Now the Cherokee people confront an unknown future. How will they build anew from nothing? How will they plow fields of unbroken sod, full of rocks too heavy to lift? Can they put aside the pain and anger of Removal and find peace?

"Pushing the Bear: After the Trail of Tears" tells the story of the Cherokees' resettlement in the hard years following Removal, a story never before explored in fiction. In this sequel to her popular 1996 novel "Pushing the Bear: A Novel of the Trail of Tears," author Diane Glancy continues the tale of Cherokee brothers O-ga-na-ya and Knobowtee and their families, as well the Reverend Jesse Bushyhead, a Cherokee Christian minister. The book follows their travails in Indian Territory as they attempt to build cabins, raise crops, and adjust to new realities.

The novel begins with a nation defeated--displaced, starving, broken, still walking that hated Trail in their dreams. Debate rages between followers of the old ways and converts to Christianity, and conflict between those who opposed and those who authorized resettlement eventually erupts into violence. In the aftermath of confusion, despair, and turmoil, a new nation emerges.