Locally sourced, seasonal, “clean” ingredients and nose-to-tail cooking are nothing new to Sean Sherman, the Oglala Lakota chef and founder of The Sioux Chef. In his breakout book, The Sioux Chef’s Indigenous Kitchen, Sherman shares his approach to creating boldly seasoned foods that are vibrant, healthful, at once elegant and easy. Sherman dispels outdated notions of Native American fare—no fry bread or Indian tacos here—and no European staples such as wheat flour, dairy products, sugar, and domestic pork and beef. The Sioux Chef’s healthful plates embrace venison and rabbit, river and lake trout, duck and quail, wild turkey, blueberries, sage, sumac, timpsula or wild turnip, plums, purslane, and abundant wildflowers. Contemporary and authentic, his dishes feature cedar braised bison, griddled wild rice cakes, amaranth crackers with smoked white bean paste, three sisters salad, deviled duck eggs, smoked turkey soup, dried meats, roasted corn sorbet, and hazelnut–maple bites.The Sioux Chef’s Indigenous Kitchen is a rich education and a delectable introduction to modern indigenous cuisine of the Dakota and Minnesota territories, with a vision and approach to food that travels well beyond those borders.

    More than 200 million years ago, geological forces split apart the continents. Isolated from each other, the two halves of the world developed radically different suites of plants and animals. When Christopher Columbus set foot in the Americas, he ended that separation at a stroke. Driven by the economic goal of establishing trade with China, he accidentally set off an ecological convulsion as European vessels carried thousands of species to new homes across the oceans. The Columbian Exchange, as researchers call it, is the reason there are tomatoes in Italy, oranges in Florida, chocolates in Switzerland, and chili peppers in Thailand. More important, creatures the colonists knew nothing about hitched along for the ride. Earthworms, mosquitoes, and cockroaches; honeybees, dandelions, and African grasses; bacteria, fungi, and viruses; rats of every description—all of them rushed like eager tourists into lands that had never seen their like before, changing lives and landscapes across the planet. Eight decades after Columbus, a Spaniard named Legazpi succeeded where Columbus had failed. He sailed west to establish continual trade with China, then the richest, most powerful country in the world. In Manila, a city Legazpi founded, silver from the Americas, mined by African and Indian slaves, was sold to Asians in return for silk for Europeans. It was the first time that goods and people from every corner of the globe were connected in a single worldwide exchange. Much as Columbus created a new world biologically, Legazpi and the Spanish empire he served created a new world economically.As Charles C. Mann shows, the Columbian Exchange underlies much of subsequent human history. Presenting the latest research by ecologists, anthropologists, archaeologists, and historians, Mann shows how the creation of this worldwide network of ecological and economic exchange fostered the rise of Europe, devastated imperial China, convulsed Africa, and for two centuries made Mexico City—where Asia, Europe, and the new frontier of the Americas dynamically interacted—the center of the world. In such encounters, he uncovers the germ of today’s fiercest political disputes, from immigration to trade policy to culture wars.In 1493, Charles Mann gives us an eye-opening scientific interpretation of our past, unequaled in its authority and fascination

    This pioneering work, first published in 1986, documents the continuing vitality of American Indian traditions and the crucial role of women in those traditions.

    And it's not just the Arctic. The whole world is changing in dangerous, unpredictable ways. Sheila Watt-Cloutier has devoted her life to protecting what is threatened and nurturing what has been wounded. In this culmination of Watt-Cloutier's regional, national, and international work over the last twenty-five years, The Right to Be Cold explores the parallels between safeguarding the Arctic and the survival of Inuit culture, of which her own background is such an extraordinary example. This is a human story of resilience, commitment, and survival told from the unique vantage point of an Inuk woman who, in spite of many obstacles, rose from humble beginnings in the Arctic to become one of the most influential and decorated environmental, cultural, and human rights advocates in the world.

    Space to think. Space to connect. Space to be yourself. And this is your invitation to join us. In this personal, moving essay, environmental activist and hip-hop artist Xiuhtezcatl Martinez uses his art and his activism to show that climate change is a human issue that can't be ignored.Pocket Change Collective is a series of small books with big ideas from today's leading activists and artists. In this installment, Earth Guardians Youth Director and hip-hop artist Xiuhtezcatl Martinez shows us how his music feeds his environmental activism and vice versa. Martinez visualizes a future that allows us to direct our anger, fear, and passion toward creating change. Because, at the end of the day, we all have a part to play.

    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.

    In Polynesia we set sail with navigators whose ancestors settled the Pacific ten centuries before Christ. In the Amazon we meet the descendants of a true lost civilization, the Peoples of the Anaconda. In the Andes we discover that the earth really is alive, while in Australia we experience Dreamtime, the all-embracing philosophy of the first humans to walk out of Africa. We then travel to Nepal, where we encounter a wisdom hero, a Bodhisattva, who emerges from forty-five years of Buddhist retreat and solitude. And finally we settle in Borneo, where the last rain forest nomads struggle to survive. Understanding the lessons of this journey will be our mission for the next century. For at risk is the human legacy--a vast archive of knowledge and expertise, a catalog of the imagination. Rediscovering a new appreciation for the diversity of the human spirit, as expressed by culture, is among the central challenges of our time.

    Talayesva, the Sun Chief, who was born and reared until the age of ten as a Hopi Indian, and then trained as a white man until he was twenty. Although torn between two worlds and cultures, he returned to Hopiland and readopted all the tribal customs. This is his autobiography, written for Leo Simmons, a white man who was a clan brother.

    In Greenland, where Inuit haul harpoons on their dogsleds to hunt seals, Kerasote finds remnants of one of the planet's last hunter-gatherer peoples; they stalk their prey for subsistence, much as their ancestors did, despite their new love affair with VCRs. Then, in Siberia, newly opened to Western sportsmen, Kerasote accompanies trophy seekers, wealthy sportsmen intent on bagging record-sized snow sheep while engaged in questionable hunting practices. Finally, Kerasote recounts his own relationship with elks he shoots in Wyoming, the painful but albeit spiritual transaction that occurs when we consciously acknowledge the lives we take to feed us. These ethical paradoxes and moral dilemmas make Bloodties a critical book for anyone grappling with the humans' role on Earth. Part outdoors journal, part anthropology, Bloodties is a beautifully written, evocative work of contemporary ecology.

    The expansion of the country and discoveries of gold drew whites to territory traditionally claimed by Indians. The Indian Wars would last more than three decades, permanently altering the physical and political landscape of America.The Earth Is Weeping is a sweeping, definitive history of the battles and negotiations that destroyed the Indian way of life even as they paved the way for the emergence of the United States we know today. Dramatically relating bloody and tragic events as varied as Wounded Knee, the Nez Perce War, the Sierra Madre campaign, and the Battle of the Little Bighorn. As the action moves from the great Plains to Texas desert to the sheer cliffs of the Rockies and Sierra Madre, we encounter a pageant of fascinating characters including Custer, Sherman, Grant, and a host of officers, soldiers and indian agents, as well as great native leaders such as Crazy Horse, Sitting Bull, Geronimo, and Red Cloud and the warriors they led. The Earth Is Weeping brings them all together for the first time in the fullest account to date of how the West was won—and lost.

    As an adult, she’s had guns waved in her face near Standing Rock, and felt their silent threat on the concealed-carry campus where she teaches. And she has always known that in this she is not alone. As a Métis woman, she is no stranger to the violence enacted on the bodies of indigenous women, on indigenous land, and the ways it is hidden, ignored, forgotten.In Carry, Jensen maps her personal experience onto the historical, exploring how history is lived in the body and redefining the language we use to speak about violence in America. In the title chapter, Jensen connects the trauma of school shootings with her own experiences of racism and sexual assault on college campuses. "The Worry Line" explores the gun and gang violence in her neighborhood the year her daughter was born. "At the Workshop" focuses on her graduate school years, during which a workshop classmate repeatedly killed off thinly veiled versions of her in his stories. In "Women in the Fracklands", Jensen takes the listener inside Standing Rock during the Dakota Access Pipeline protests and bears witness to the peril faced by women in regions overcome by the fracking boom.In prose at once forensic and deeply emotional, Toni Jensen shows herself to be a brave new voice and a fearless witness to her own difficult history - as well as to the violent cultural landscape in which she finds her coordinates. With each chapter, Carry reminds us that surviving in one’s country is not the same as surviving one’s country.

    Set in almost uninhabitable regions of Central Australia, The Songlines asks and tries to answer these questions: Why is man the most restless, dissatisfied of animals? Why do wandering people conceive the world as perfect whereas sedentary ones always try to change it? Why have the great teachers—Christ or the Buddha—recommended the Road as the way. to salvation? Do we agree with Pascal that all man's troubles stem from his inability to sit quietly in a room?We do not often ask these questions today for we commonly assume that living in a house is normal and that the wandering life is aberrant. But for more than twenty years Chatwin has mulled over the possibility that the reverse might be the case.Pre-colonial Australia was the last landmass on earth peopled not by herdsmen, farmers, or city dwellers, but by hunter-gatherers. Their labyrinths of invisible pathways across the continent are known to us as Songlines or Dreaming Tracks, but to the Aboriginals as the tracks of their ancestors—the Way of the Law. Along these "roads" they travel in order to perform all those activities that are distinctively human—song, dance, marriage, exchange of ideas, and arrangements of territorial boundaries by agreement rather than force.In Chatwin's search for the Songlines, Arkady is an ideal friend and guide: Australian by birth, the son of a Cossack exile, with all the strength and warmth of his inheritance. Whether hunting kangaroo from a Land Cruiser, talking to the diminutive Rolf in his book-crammed trailer, buying drinks for a bigoted policeman (and would-be writer), cheering as Arkady's true love declares herself (part of The Songlines is a romantic comedy), Chatwin turns this almost implausible picaresque adventure into something approaching the scale of a Greek tragedy.The life of the Aboriginals stands in vivid contrast, of course, to the prevailing cultures of our time. And The Songlines presents unforgettable details about the kinds of disputes we know all too well from less traumatic confrontations: over sacred lands invaded by railroads, mines, and construction sites, over the laws and rights of a poor people versus a wealthy invasive one. To Chatwin these are but recent, local examples of an eternal basic distinction between settlers and wanderers. His book, devoted to the latter, is a brilliant evocation of this profound optimism: that man is by nature not a bellicose aggressor but a pacific, song-creating, adaptive species whose destiny is to quest for the truth.

    It’s a world of Indian towns, white roadside cafes, and abandoned roads that swirl with the memories of the Ghost Dance and Sitting Bull. Readers meet vivid characters like Jumbo, a 400-pound mechanic, and Annie, an 80-year-old Lakota woman living in a log cabin. Threading through the book is the story of two men struggling to find a common voice. Neither Wolf nor Dog takes readers to the heart of the Native American experience. As the story unfolds, Dan speaks eloquently on the difference between land and property, the power of silence, and the selling of sacred ceremonies. This edition features a new introduction by the author. “This is a sobering, humbling, cleansing, loving book, one that every American should read.” — Yoga Journal

    Now, with the help of celebrated historian Joseph Marshall, we finally have the opportunity to know Crazy Horse as his fellow Lakota Indians knew him.Drawing on extensive research and a rich oral tradition that it rarely shared outside Native American circles, Marshall - himself a descendent of the Lakota community that raised Crazy Horse - creates a vibrant portrait of the man, his times, and his legacy. From the powerful vision that spurred him into battle to the woman he loved but lost to duty and circumstance, this is a compelling celebration of a culture, an enduring way of life, and the unforgettable hero who remains a legend among legends.Marshall's gloriously poetic and sweeping chronicle ushers in a new genre of American history...A tour de force. - Peter Nabakov, author of Native American TestimonyA remarkable portrait of a remarkable man. - Colin G. Calloway, professor of history and Samson Occom Professor of Native American Studies, Dartmouth College

    Afflicted by epidemics and their consequences from the 1770s until the 1940s, Alaska Natives are still feeling traumatic effects in the form of alcoholism, suicide and violence. The wholeness of a society that maintained health and vigor for thousands of years was broken by the Great Death and has not been repaired by anti-poverty programs, welfare, government-sponsored health and education programs, or prohibition laws. Through bitter experience, Napoleon, a Yupik Eskimo, has acquired clarity in understanding the roots and tenacity of these problems, articulating them clearly and powerfully. But more than this, he offers a message of hope pointing the way toward cultural revitalization that can begin now. The steps in the journey to reclaiming health and well-being depends on communicating the sorrow and loss and embracing a new way of thinking about the problem. While there is much work to be done, this work shows a way that individuals and villages can transform the Great Death into new life.Napoleon’s narrative is followed by commentaries from elders and academics concerned with understanding and overcoming the challenges that Alaska Natives face today.