Indigenous North America - ANTH203

Boarding School Voices is both an anthology of mostly unpublished writing by former students of the Carlisle Indian Industrial School and a study of that writing. The boarding schools' ethnocidal practices have become a metaphor for the worst evils of colonialism, a specifiable source for the ills that beset Native communities today. But the fuller story is one not only of suffering and pain, loss and abjection, but also of ingenious agency, creative syntheses, and unimagined adaptations.

The Land Carries Our Ancestors: Contemporary Art by Native Americans brings together works by many of today's most boldly innovative Native American artists. Jaune Quick-to-See Smith, one of the leading artists and curators of her generation, has carefully chosen some fifty works across a diversity of practices--including weaving, beadwork, sculpture, painting, printmaking, drawing, photography, performance, and video--that share the common thread of the land.

Recovering Native American Writings in the Boarding School Press is the first comprehensive collection writings by students and well-known Native American authors who published in boarding school newspapers during the late nineteenth and early twentieth centuries. Writings by Gertrude Bonnin (Zitkala-Sa), Charles Eastman, and Luther Standing Bear are paired with the works of lesser-known writers to reveal parallels and points of contrast between students and generations. Drawing works primarily from the Carlisle Indian Industrial School (Pennsylvania), the Hampton Institute (Virginia), and the Seneca Indian School (Oklahoma), Jacqueline Emery illustrates how the boarding school presses were used for numerous and competing purposes.

In 1896, a young easterner named Walter McClintock arrived on the Blackfeet Indian Reservation. A forest survey had brought him to Montana, but a chance encounter with a part-Blackfeet scout led him instead to a career as a chronicler of Plains Indian life. McClintock is now well known as the author of two books about his experiences among the Blackfeet, but only a few of his photographs have ever been published. This volume features biographical and interpretive essays about McClintock's life and work and presents more than one hundred of his little-known images.

"Percy Bullchild culled this collection of historical legends from his memory of the oral history as it was passed down to him by his elders and by seeking out the oral traditions of other tribes."

Once the most powerful indigenous nation in the southeastern United States, the Cherokees survive and thrive as a people nearly two centuries after the Trail of Tears and a hundred years after the allotment of Indian Territory. In Our Fire Survives the Storm, Daniel Heath Justice traces the expression of Cherokee identity in that nation's literary tradition.

""If you want to be successful, it is this simple.Know what you are doing, love what you are doing. And believe in what you are doing."" -- Will Rogers When Chad Smith became Principal Chief, the Cherokee Nation was a chaotic and dysfunctional entity. By the end of his tenure, 12 years later, the Nation had grown its assets from $150 million to $1.2 billion, increased business profits 2,000 percent, created 6,000 jobs, and dramatically advanced its education, language, and culturalpreservation programs. How could one team influence such vast positive change? The Cherokee Nation's dramatic transformation was the result of Smith's principle-based leadership approach and his unique "Point A to Point B model"--the simple but profound idea that the more you focus on the final goal, the more you will accomplish, and the more you will learn along the way. In other words, "look at the end rather than getting caught up in tanglefoot." In "Leadership Lessons from the Cherokee Nation," Smith combines Cherokee wisdom handed down from generation to generation with a smart leadership approach that takes today's very real issues into consideration.

The Cherokee writings which comprise this book are on every subject-letters, household remedies, minutes of meetings, regulations drawn up by committees, and private memoranda.

Chinook Resilience is a collaborative ethnography of how the Chinook Indian Nation, whose land and heritage are under assault, continues to move forward and remain culturally strong and resilient. Jon Daehnke focuses on Chinook participation in archaeological projects and sites of public history as well as the tribe's role in the revitalization of canoe culture in the Pacific Northwest. This lived and embodied enactment of heritage, one steeped in reciprocity and protocol rather than documentation and preservation of material objects, offers a tribally relevant, forward-looking, and decolonized approach for the cultural resilience and survival of the Chinook Indian Nation, even in the face of federal nonrecognition.

In the remote regions of the Los Padres National Forest, thousand year old art galleries hide in sandstone caves and overhangs. The rock art ranges from simple geometric designs--lines, circles, cross-hatching-- to elaborate, sometimes bizzare anthropomorphic creatures. Archaeologists think shamans created the paintings for ceremonial purposes, to represent supernatural beings or forces. Many of the paintings clearly represent animals and events that the Chumash encountered in their everyday lives.

Between 1827 and 1837 approximately twenty-three thousand Creek Indians were transported across the Mississippi River, exiting their homeland under extreme duress and complex pressures. During the physically and emotionally exhausting journey, hundreds of Creeks died, dozens were born, and almost no one escaped without emotional scars caused by leaving the land of their ancestors. Bending Their Way Onward is an extensive collection of letters and journals describing the travels of the Creeks as they moved from Alabama to present-day Oklahoma. This volume includes documents related to the "voluntary" emigrations that took place beginning in 1827 as well as the official conductor journals and other materials documenting the forced removals of 1836 and the coerced relocations of 1836 and 1837.

All communities are teeming with energy, spirit, and knowledge, and Spiral to the Stars taps into and activates this dynamism to discuss Indigenous community planning from a Mvskoke perspective. This book poses questions about what community is, how to reclaim community, and how to embark on the process of envisioning what and where the community can be. Geographer Laura Harjo demonstrates that Mvskoke communities have what they need to dream, imagine, speculate, and activate the wishes of ancestors, contemporary kin, and future relatives--all in a present temporality--­which is Indigenous futurity.

Grandmother's Grandchild is the remarkable story of Alma Hogan Snell (1923-2008), a Crow woman brought up by her grandmother, the famous medicine woman Pretty Shield. Snell grew up during the 1920s and 1930s, part of the second generation of Crows to be born into reservation life. Like many of her contemporaries, she experienced poverty, personal hardships, and prejudice and left home to attend federal Indian schools. The complex reservation world of Crow women - harsh yet joyous, impoverished yet rich in meaning - unfolds for readers. Snell's experiences range from the forging of an unforgettable bond between grandchild and grandmother to the flowering of an extraordinary love story that has lasted more than five decades.

The oldest living Crow at the dawn of the twenty-first century, Lillian Bullshows Hogan (1905-2003) grew up on the Crow reservation in rural Montana. In The Woman Who Loved Mankind she enthralls readers with her own long and remarkable life and the stories of her parents, part of the last generation of Crow born to nomadic ways.

In the summer of 1912 Hopi runner Louis Tewanima won silver in the 10,000-meter race at the Stockholm Olympics. In that same year Tewanima and another champion Hopi runner, Philip Zeyouma, were soundly defeated by two Hopi elders in a race hosted by members of the tribe. Long before Hopis won trophy cups or received acclaim in American newspapers, Hopi clan runners competed against each other on and below their mesas--and when they won footraces, they received rain. Hopi Runners provides a window into this venerable tradition at a time of great consequence for Hopi culture.

Memory Wars explores how commemorative sites and patriotic fanfare marking the mission of General John Sullivan into Iroquois territory during the Revolutionary War continue to shape historical understandings today. Sullivan's expedition was ordered by General George Washington at a tenuous moment of the Revolutionary War. It was a massive enterprise involving thousands of men who marched across northeastern Pennsylvania into what is now New York state, to eliminate any present or future threat from the British-allied Iroquois Confederacy. Sullivan and his men carried out a scorched-earth campaign, obliterating more than forty Iroquois villages, including homes, fields, and crops. For Indigenous residents it was a catastrophic invasion. Memory Wars underscores the symbolic value of the past as well as the dilemmas posed to contemporary Americans by the national commemorative landscape.

Drawing on archival and published documents in several languages, archeological data, and Iroquois oral traditions, The Edge of the Woods explores the ways in which spatial mobility represented the geographic expression of Iroquois social, political, and economic priorities. By reconstructing the late precolonial Iroquois settlement landscape and the paths of human mobility that constructed and sustained it, Jon Parmenter challenges the persistent association between Iroquois 'locality' and Iroquois 'culture,' and more fully maps the extended terrain of physical presence and social activity that Iroquois people inhabited.

Through first-person accounts, Long Journey Home presents the stories of the Lenape, also known as the Delaware Tribe. These oral histories, which span the post-Civil War era to the present, are gathered into four sections and tell of personal and tribal events as they unfold over time and place. The history of the Lenape is one of forced displacement, from their original tribal home along the eastern seaboard into Pennsylvania, continuing with a series of displacements in Ohio, Indiana, Missouri, Kansas, and the Indian Territory. For the group of Lenape interviewed for this book, home is now the area around Bartlesville, Oklahoma.

Born and raised in a nearly secret part of New Jersey that remains Native ancestral land, Marion "Strong Medicine" Gould is an eighty-five-year-old Elder in her Lenni-Lenape tribe and community. Taking turns with the author as the two women alternate voices throughout this moving book, Strong Medicine tells of her ancestry, tracing it back to the first Native peoples to encounter the Europeans in 1524, through the strife and bloodshed of America's early years, up to the twentieth century and her own lifetime, decades colored by oppression and terror yet still lifted up by the strength of an enduring collective spirit. This genuine and delightful telling gives voice to a powerful female Elder whose dry wit and charming humor will provide wisdom and inspiration to readers from every background.

Clitso Dedman, Navajo Carver is the first biography of artist Clitso Dedman (1876-1953), one of the most important but overlooked Diné (Navajo) artists of his generation. Dedman was born to a traditional Navajo family in Chinle, Arizona, and herded sheep as a child. He was educated in the late 1880s and early 1890s at the Fort Defiance Indian School, then at the Teller Institute in Grand Junction, Colorado. After graduation Dedman moved to Gallup, New Mexico, where he worked in the machine shop of the Atchison, Topeka, and Santa Fe Railway before opening his first of three Navajo trading posts in Rough Rock, Arizona. At age sixty, suffering from arthritis, Dedman turned his creative talent to wood carving, thus initiating a new Navajo art form. Although the neighboring Hopis had been carving Kachina dolls for generations, the Navajos traditionally avoided any permanent reproduction of their Holy People, and even of human figures. Dedman was the first to ignore this proscription, and for the rest of his life he focused on creating wooden sculptures of the various participants in the Yeibichai dance, which closed the Navajo Nightway ceremony.

What is at stake when our young people attempt to belong to a college environment that reflects a world that does not want them for who they are? In this compelling book, Navajo scholar Amanda Tachine takes a personal look at 10 Navajo teenagers, following their experiences during their last year in high school and into their first year in college. It is common to think of this life transition as a time for creating new connections to a campus community, but what if there are systemic mechanisms lurking in that community that hurt Native students' chances of earning a degree?

A New Deal for Navajo Weaving provides a detailed history of early to mid-twentieth-century Diné weaving projects by non-Natives who sought to improve the quality and marketability of Navajo weaving but in so doing failed to understand the cultural significance of weaving and its role in the lives of Diné women.

A manifesto for the future of Indigenous education in Canada In Reclaiming Anishinaabe Law Leo Baskatawang traces the history of the neglected treaty relationship between the Crown and the Anishinaabe Nation in Treaty #3, and the Canadian government's egregious failings to administer effective education policy for Indigenous youth--failures epitomized by, but not limited to, the horrors of the residential school system. Rooted in the belief that Indigenous education should be governed and administered by Indigenous peoples, Baskatawang envisions a hopeful future for Indigenous nations where their traditional laws are formally recognized and affirmed by the governments of Canada. Baskatawang thereby details the efforts being made in Treaty #3 territory to revitalize and codify the Anishinaabe education law, kinamaadiwin inaakonigewin. Kinamaadiwin inaakonigewin considers education wholistically, such that it describes ways of knowing, being, doing, relating, and connecting to the land that are grounded in tradition, while also positioning its learners for success in life, both on and off the reserve.

Against long odds, the Anishinaabeg (who include the Ojibway) resisted removal, retaining thousands of acres of their homeland in what is now Michigan, Wisconsin, and Minnesota. The credit for Native persistence rested with the Anishinaabeg themselves. Outnumbering white settlers well into the nineteenth century, they leveraged their political savvy to advance a dual citizenship that enabled mixed-race tribal members to lay claim to a place in U.S. civil society. Telling the stories of mixed-race traders and missionaries, tribal leaders and territorial governors, Witgen challenges our assumptions about the inevitability of U.S. expansion.

The Siouan family comprises some twenty languages, historically spoken across a broad swath of the central North American plains and woodlands, as well as in parts of the southeastern United States. In spite of its geographical extent and diversity, and the size and importance of several Siouan-speaking tribes, this family has received relatively little attention in the linguistic literature and many of the individual Siouan languages are severely understudied. This volume aims to make work on Siouan languages more broadly available and to encourage deeper investigation of the myriad typological, theoretical, descriptive, and pedagogical issues they raise.

A Concise Dictionary of Nakoda (Assiniboine) brings to life the hopes and dreams of Nakoda (Assiniboine) elders. The Nakoda language--also known as Assiniboine, an Ojibwe ethnonym meaning "Stone Enemy"--is an endangered Siouan language of the Mississippi Valley branch spoken in southern Saskatchewan and northern Montana. Nakoda belongs to the Dakotan dialectal continuum, which includes Dakota, Lakota, and Stoney. The dictionary contains more than 6,000 Nakoda-to-English translations, more than 3,000 English-to-Nakoda translations, and more than 1,500 sentences that will be extremely helpful for those interested in mastering the different usages of words and the various sentence patterns of the language. This dictionary of Nakoda can be used by anyone interested in learning or would like to refresh their knowledge of the language.

Mary Brave Bird grew up fatherless in a one-room cabin, without running water or electricity, on the Rosebud Indian Reservation in South Dakota. Rebelling against the aimless drinking, punishing missionary school, narrow strictures for women, and violence and hopeless of reservation life, she joined the new movement of tribal pride sweeping Native American communities in the sixties and seventies. Mary eventually married Leonard Crow Dog, the American Indian Movement's chief medicine man, who revived the sacred but outlawed Ghost Dance. Originally published in 1990, Lakota Woman was a national best seller and winner of the American Book Award.

Russell Means was the most controversial American Indian leader of our time. Where White Men Fear to Tread is the well-detailed, first-hand story of his life, in which he did everything possible to dramatize and justify the American Indian aim of self-determination, such as storming Mount Rushmore, seizing Plymouth Rock, running for President in 1988, and--most notoriously--leading a 71-day takeover of Wounded Knee, South Dakota, in 1973.

So, How Long Have You Been Native? is Alexis C. Bunten's firsthand account of what it is like to work in the Alaska cultural tourism industry. An Alaska Native and anthropologist, she spent two seasons working for a tribally owned tourism business that markets the Tlingit culture in Sitka. Bunten's narrative takes readers through the summer tour season as she is hired and trained and eventually becomes a guide.