Plains Indians have long occupied a special place in the American imagination. Both the historical reality of such evocative figures and events as Crazy Horse, Sitting Bull, Sacajewea, and the Battle of Little Bighorn and the lived reality of Native Americans today are often confused and conflated with popular representations of Indians in movies, paintings, novels, and on television. Ingrained stereotypes and cultural misconceptions born of late nineteenth-- and early twentieth--century images of the romantic nomad and the marauding savage have been surprisingly tenacious, obscuring the extraordinary cultural and linguistic diversity of the dozens of tribes and nations who have peopled the Great Plains. Here in one volume is an indispensable guide to the extensive ethnohistorical research that, in recent decades, has recovered the varied and often unexpected history of Comanche, Cheyenne, Osage, and Sioux Indians, to name only a few of the tribal groups included. From the earliest archaeological evidence to the current experience of Indians living on and off reservations, a wealth of information is presented in a clear and accessible way.

The history of the Plains Indians has been a dynamic one of continuous change and adaptation as groups split and recombined to form new social orders and cultural traditions. Contact with Europeans and the introduction of trade in horses, slaves, furs, and guns dramatically altered native societies internally and influenced relations between different groups. In the face of pressures resulting from America's westward expansion throughout the nineteenth and twentieth centuries -- the extinction of the bison, the imposition of reservation life, and the assimilationist policies of the U.S. federal government -- the native peoples of the Great Plains have struggled to preserve their distinct cultures and reorient themselves to a new world on their own terms.

The Columbia Guide to American Indians of the Great Plains is divided into four parts. Part I presents an overview of the cultures and histories of Plains Indian people and surveys the key scholarly questions and debates that shape this field. Part II serves as an encyclopedia, alphabetically listing important individuals and places of significant cultural or historic meaning. Part III is a chronology of the major events in the history of American Indians in the Plains. The expertly selected resources guide in Part IV includes annotated bibliographies, museum and tribal Internet sites, and films that can be easily accessed by those wishing to learn more.

The third in a six-volume reference series, The Columbia Guides to American Indian History and Culture, The Columbia Guide to American Indians of the Great Plains is an invaluable resource for students, teachers, and researchers.

Fort Belknap reservation in Montana is home to both the Gros Ventre and Assiniboine Indian tribes. The two thousand inhabitants of the reservation recognize an array of symbols-political, ritual, and sacred-which have meaning and emotional impact for all; yet there is sharp disagreement between the two tribes and among the various age groups about the interpretation of these symbols. Anthropologist Loretta Fowler here examines the history and culture of the Gros Ventres over two centuries, seeking to discover why the residents of Fort Belknap ascribe different and often opposing meanings to their shared cultural symbols and how these differences have influenced Gros Ventre identity.

Loretta Fowler offers a new perspective on Native American politics by examining how power on multiple levels infuses the everyday lives and consciousness of the Cheyenne and Arapaho peoples of Oklahoma.

Cheyennes and Arapahos today energetically pursue a variety of commercial enterprises, including gaming and developing retail businesses, and they operate a multitude of social programs. Such revitalization and economic mobilization, however, have not unambiguously produced greater tribal sovereignty. Tribal members challenge and often work vigorously to undermine their tribal government's efforts to strengthen the tribe as an independent political, economic, and cultural entity; at the same time, political consensus and tribal unity are continually recognized and promoted in powwows and dances. Why is there conflict in one sphere of Cheyenne-Arapaho politics and cooperation in the other?

The key to the dynamics of current community life, Fowler contends, is found in the complicated relationship between the colonizer and the colonized that emerges in Fourth World or postcolonial settings. For over a century the lives of Cheyennes and Arapahos have been affected simultaneously by forces of resistance and domination. These circumstances are reflected in their constructions of history. Cheyennes and Arapahos accommodate an ideology that buttresses social forms of domination and helps mold experiences and perceptions. They also selectively recognize and resist such domination. Drawing upon a decade of fieldwork and archival research, "Tribal Sovereignty and the Historical Imagination" provides an insightful and provocative analysis of how Cheyenne and Arapaho constructions of history influence tribal politics today.

The Northern Arapahoes of the Wind River Reservation contradict many of the generalizations made about political change among native plains people. Loretta Fowler explores how, in response to the realities of domination by Americans, the Arapahoes have avoided serious factional divisions and have succeeded in legitimizing new authority through the creation and use of effective political symbols.

How do we explain not just the survival of Indian people in the United States against very long odds but their growing visibility and political power at the opening of the twenty-first century? Within this one story of indigenous persistence are many stories of local, regional, national, and international activism that require a nuanced understanding of what it means to be an activist or to act in politically purposeful ways. Even the nearly universal demand for sovereignty encompasses multiple definitions that derive from factors both external and internal to Indian communities. Struggles over the form and membership of tribal governments, fishing rights, dances, casinos, language revitalization, and government recognition constitute arenas in which Indians and their non-Indian allies ensure the survival of tribal community and sovereignty. Whether contesting termination locally, demanding reparations for stolen lands in the federal courts, or placing their case for decolonization in a global context, American Indians use institutions and political rhetorics that they did not necessarily create to their own ends.

In "Wives and Husbands," distinguished anthropologist Loretta Fowler deepens readers' understanding of the gendered dimension of cultural encounters by exploring how the Arapaho gender system affected and was affected by the encounter with Americans as government officials, troops, missionaries, and settlers moved west into Arapaho country. Fowler examines Arapaho history from 1805 to 1936 through the lens of five cohorts, groups of women and men born during different year spans. Through the life stories of individual Arapahos, she vividly illustrates the experiences and actions of each cohort during a time when Americans tried to impose gender asymmetry and to undermine the Arapahos' hierarchical age relations.

Fowler examines the Arapaho gender system and its transformations by considering the partnerships between, rather than focusing on comparisons of, women and men. She argues that in particular cohorts, partnerships between women and men -- both in households and in the community -- shaped Arapahos' social and cultural transformations while they struggled with American domination.

Over time Arapahos both reinforced and challenged Arapaho hierarchies while accommodating and resisting American dominance. Fowler shows how, in the process of reconfiguring their world, Arapahos confronted Americans by uniting behind strategies of conciliation in the early nineteenth century, of civilization in the late nineteenth century, and of confrontation in the early twentieth century. At the same time, women and men in particular cohorts were revamping Arapaho politico-religious ideas and organizations. Gender played a part in these transformations, giving shape to new leadership traditions and other adaptations.