We shall remain America through native eyes
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True whispers the story of the Navajo code talkers
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Fresh Banana Leaves
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A 2022 Los Angeles Times Book Prize Finalist in Science & Technology An Indigenous environmental scientist breaks down why western conservationism isn't working--and offers Indigenous models informed by case studies, personal stories, and family histories that center the voices of Latin American women and land protectors. Despite the undeniable fact that Indigenous communities are among the most affected by climate devastation, Indigenous science is nowhere to be found in mainstream environmental policy or discourse. And while holistic land, water, and forest management practices born from millennia of Indigenous knowledge systems have much to teach all of us, Indigenous science has long been ignored, otherized, or perceived as "soft"--the product of a systematic, centuries-long campaign of racism, colonialism, extractive capitalism, and delegitimization. Here, Jessica Hernandez--Maya Ch'orti' and Zapotec environmental scientist and founder of environmental agency Pina Soul--introduces and contextualizes Indigenous environmental knowledge and proposes a vision of land stewardship that heals rather than displaces, that generates rather than destroys. She breaks down the failures of western-defined conservatism and shares alternatives, citing the restoration work of urban Indigenous people in Seattle; her family's fight against ecoterrorism in Latin America; and holistic land management approaches of Indigenous groups across the continent. Through case studies, historical overviews, and stories that center the voices and lived experiences of Indigenous Latin American women and land protectors, Hernandez makes the case that if we're to recover the health of our planet--for everyone--we need to stop the eco-colonialism ravaging Indigenous lands and restore our relationship with Earth to one of harmony and respect.
Seeing Red
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Against long odds, the Anishinaabeg resisted removal, retaining thousands of acres of their homeland in what is now Michigan, Wisconsin, and Minnesota. Their success rested partly on their roles as sellers of natural resources and buyers of trade goods, which made them key players in the political economy of plunder that drove white settlement and U.S. development in the Old Northwest. But, as Michael Witgen demonstrates, 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. Deeply researched and passionately written, Seeing Red will command attention from readers who are invested in the enduring issues of equality, equity, and national belonging at its core.
Manteo's World
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Roanoke. Manteo. Wanchese. Chicamacomico. These place names along today's Outer Banks are a testament to the Indigenous communities that thrived for generations along the Carolina coast. Though most sources for understanding these communities were written by European settlers who began to arrive in the late sixteenth century, those sources nevertheless offer a fascinating record of the region's Algonquian-speaking people. Here, drawing on decades of experience researching the ethnohistory of the coastal mid-Atlantic, Helen Rountree reconstructs the Indigenous world the Roanoke colonists encountered in the 1580s. Blending authoritative research with accessible narrative, Rountree reveals in rich detail the social, political, and religious lives of Native Americans before European colonization. Then narrating the story of the famed Lost Colony from the Indigenous vantage point, Rountree reconstructs what it may have been like for both sides as stranded English settlers sought to merge with existing local communities. Finally, drawing on the work of other scholars, Rountree brings the story of the Native people forward as far as possible toward the present. Featuring maps and original illustrations, Rountree offers a much needed introduction to the history and culture of the region's Native American people before, during, and after the founding of the Roanoke colony.
We Had a Little Real Estate Problem
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A Best Book of 2021 by NPR and Esquire From Kliph Nesteroff, "the human encyclopedia of comedy" (VICE), comes the important and underappreciated story of Native Americans and comedy. It was one of the most reliable jokes in Charlie Hill's stand-up routine: "My people are from Wisconsin. We used to be from New York. We had a little real estate problem." In We Had a Little Real Estate Problem, acclaimed comedy historian Kliph Nesteroff focuses on one of comedy's most significant and little-known stories: how, despite having been denied representation in the entertainment industry, Native Americans have influenced and advanced the art form. The account begins in the late 1880s, when Native Americans were forced to tour in wild west shows as an alternative to prison. (One modern comedian said it was as "if a Guantanamo detainee suddenly had to appear on X-Factor.") This is followed by a detailed look at the life and work of seminal figures such as Cherokee humorist Will Rogers and Hill, who in the 1970s was the first Native American comedian to appear The Tonight Show. Also profiled are several contemporary comedians, including Jonny Roberts, a social worker from the Red Lake Nation who drives five hours to the closest comedy club to pursue his stand-up dreams; Kiowa-Apache comic Adrianne Chalepah, who formed the touring group the Native Ladies of Comedy; and the 1491s, a sketch troupe whose satire is smashing stereotypes to critical acclaim. As Ryan Red Corn, the Osage member of the 1491s, says: "The American narrative dictates that Indians are supposed to be sad. It's not really true and it's not indicative of the community experience itself...Laughter and joy is very much a part of Native culture." Featuring dozens of original interviews and the exhaustive research that is Nesteroff's trademark, We Had a Little Real Estate Problem is a powerful tribute to a neglected legacy.
Man Made Monsters
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Walter Dean Myers Award Winner BEST OF THE YEAR Washington Post · Booklist Editors' Choice · Publishers Weekly · Horn Book · New York Public Library Tsalagi should never have to live on human blood, but sometimes things just happen to sixteen-year-old girls. Making her YA debut, Cherokee writer Andrea L. Rogers takes her place as one of the most striking voices of the horror renaissance that has swept the last decade. Horror fans will get their thrills in this collection - from werewolves to vampires to zombies - all the time-worn horror baddies are there. But so are predators of a distinctly American variety - the horrors of empire, of intimate partner violence, of dispossession. And so too the monsters of Rogers' imagination, that draw upon long-told Cherokee stories - of Deer Woman, fantastical sea creatures, and more. Following one extended Cherokee family across the centuries, from the tribe's homelands in Georgia in the 1830s to World War I, the Vietnam War, our own present, and well into the future, each story delivers a slice of a particular time period that will leave readers longing for more. Alongside each story, Cherokee artist and language technologist Jeff Edwards delivers haunting illustrations that incorporate Cherokee syllabary. But don't just take it from us - award-winning writer of The Only Good Indians and Mongrels Stephen Graham Jones says that "Andrea Rogers writes like the house is on fire and her words are the only thing that can put it out." Man-Made Monsters is a masterful, heartfelt, haunting collection ripe for crossover appeal - just don't blame us if you start hearing things that go bump in the night. P R A I S E ★ "Many of these stories sound as if they were passed down as family histories. It may read like speculative fiction, but it feels like truth." --Horn Book (starred) ★ "Stunning collection of short stories follows a Cherokee family through two centuries, beginning with something akin to a vampire attack and ending with zombies." --BCCB (starred) ★ "Spine-tingling...A simultaneously frightening and enthralling read." --Publishers Weekly (starred) ★ "Chilling... Exquisite... A creepy and artful exploration of a haunting heritage." --Kirkus (starred) ★ "Startling...Will leave readers--adults as well as teens--unsettled, feeling like they have caught a glimpse into a larger world." --Booklist (starred)
Native Foodways
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Native Foodways is the first scholarly collection of essays devoted exclusively to the interplay of Indigenous religious traditions and foodways in North America. Drawing on diverse methodologies, the essays discuss significant confluences in selected examples of these religious traditions and foodways, providing rich individual case studies informed by relevant historical, ethnographic, and comparative data. Many of the essays demonstrate how narrative and active elements of selected Indigenous North American religious traditions have provided templates for interactive relationships with particular animals and plants, rooted in detailed information about their local environments. In return, these animals and plants have provided these Native American communities with sustenance. Other essays provide analyses of additional contemporary and historical North American Indigenous foodways while also addressing issues of tradition and cultural change. Scholars and other readers interested in ecology, climate change, world hunger, colonization, religious studies, and cultural studies will find this book to be a valuable resource.
Poetics of the Native
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Natives, Aborigines, Indigenous populations, and First Nations are all appellations that assert the legitimacy of various antecessors despite the subordinate position granted to them by colonial, postcolonial and neo-colonial theories. In a perpetual quest for agency, the native has been framed within a set of representational practices that claim for a redress of grievances.Cultural, mediatized and historical representations of the native tend to fall within the boundaries of either a bottom-up or a top-down view that fits within a structuralist paradigm that rarely questions the individual, let alone the marginalized. However, there is a need to examine the systems within which indigenous narratives operate from a post-structuralist stance in order to re-read indigenous discourses and to celebrate the multiplicity of meanings inherent in them. The need for an intercultural pragmatic reading of native discourse therefore reveals itself to be of utmost relevance.This volume discusses indigenous literary performances, native history and cultural representations of natives and aboriginal discourse from around the world. Topics pivot around historicizing the native, the role of testimony and primary sources, displacement and the denial of native legitimacy, and literary (mis)representations of natives, among other themes.
Indigenous Peoples Rise Up
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Indigenous Peoples Rise Up: The Global Ascendency of Social Media Activism illustrates the impact of social media in expanding the nature of Indigenous communities and social movements. Social media has bridged distance, time, and nation states to mobilize Indigenous peoples to build coalitions across the globe and to stand in solidarity with one another. These movements have succeeded and gained momentum and traction precisely because of the strategic use of social media. Social media--Twitter and Facebook in particular--has also served as a platform for fostering health, well-being, and resilience, recognizing Indigenous strength and talent, and sustaining and transforming cultural practices when great distances divide members of the same community. Including a range of international indigenous voices from the US, Canada, Australia, Aotearoa (New Zealand) and Africa, the book takes an interdisciplinary approach, bridging Indigenous studies, media studies, and social justice studies. Including examples like Idle No More in Canada, Australian Recognise!, and social media campaigns to maintain Maori language, Indigenous Peoples Rise Up serves as one of the first studies of Indigenous social media use and activism.
Black Indians and Freedmen
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Often seen as ethnically monolithic, the African Methodist Episcopal (AME) Church in fact successfully pursued evangelism among diverse communities of indigenous peoples and Black Indians. Christina Dickerson-Cousin tells the little-known story of the AME Church's work in Indian Territory, where African Methodists engaged with people from the Five Civilized Tribes (Cherokees, Creeks, Choctaws, Chickasaws, and Seminoles) and Black Indians from various ethnic backgrounds. These converts proved receptive to the historically Black church due to its traditions of self-government and resistance to white hegemony, and its strong support of their interests. The ministers, guided by the vision of a racially and ethnically inclusive Methodist institution, believed their denomination the best option for the marginalized people. Dickerson-Cousin also argues that the religious opportunities opened up by the AME Church throughout the West provided another impetus for Black migration. Insightful and richly detailed, Black Indians and Freedmen illuminates how faith and empathy encouraged the unique interactions between two peoples.
What Was Said to Me
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A narrative of resistance and resilience spanning seven decades in the life of a tireless advocate for Indigenous language preservation. Life histories are a form of contemporary social history and convey important messages about identity, cosmology, social behaviour and one?s place in the world. This first-person oral history--the first of its kind ever published by the Royal BC Museum--documents a period of profound social change through the lens of Sti'tum'atul'wut--also known as Mrs. Ruby Peter--a Cowichan elder who made it her life?s work to share and safeguard the ancient language of her people: Hul'q'umi'num'. Over seven decades, Sti'tum'atul'wut mentored hundreds of students and teachers and helped thousands of people to develop a basic knowledge of the Hul'q'umi'num' language. She contributed to dictionaries and grammars, and helped assemble a valuable corpus of stories, sound and video files--with more than 10,000 pages of texts from Hul'q'umi'num' speakers--that has been described as "a treasure of linguistic and cultural knowledge." Without her passion, commitment and expertise, this rich legacy of material would not exist for future generations. In 1997 Vancouver Island University anthropologist Helene Demers recorded Sti'tum'atul'wut's life stories over nine sessions. She prepared the transcripts for publication in close collaboration with Sti'tum'atul'wut' and her family. The result is rich with family and cultural history--a compelling narrative of resistance and resilience that promises to help shape progressive social policy for generations to follow.
