It covers an incredible range of topics and offers fresh insights on nearly every page... the author's great gift is his ability to penetrate the minds of both slaves and masters, revealing not only how they viewed themselves and each other, but also how they contradictory perceptions interacted.

    Shortly before his death in August, 1950, when he was the "keeper of the sacred pipe," he said, "It is my prayer that, through our sacred pipe, and through this book in which I shall explain what our pipe really is, peace may come to those peoples who can understand, and understanding which must be of the heart and not of the head alone. Then they will realize that we Indians know the One true God, and that we pray to Him continually."Black Elk was the only qualified priest of the older Oglala Sioux still living when The Sacred Pipe was written. This is his book: he gave it orally to Joseph Epes Brown during the latter's eight month's residence on the Pine Ridge Reservation in South Dakota, where Black Elk lived. Beginning with the story of White Buffalo Cow Woman's first visit to the Sioux to give them the sacred pip~, Black Elk describes and discusses the details and meanings of the seven rites, which were disclosed, one by one, to the Sioux through visions. He takes the reader through the sun dance, the purification rite, the "keeping of the soul," and other rites, showing how the Sioux have come to terms with God and nature and their fellow men through a rare spirit of sacrifice and determination.The wakan Mysteries of the Siouan peoples have been a subject of interest and study by explorers and scholars from the period of earliest contact between whites and Indians in North America, but Black Elk's account is without doubt the most highly developed on this religion and cosmography. The Sacred Pipe, published as volume thirty-six in the Civilization of the American Indian Series, will be greeted enthusiastically by students of comparative religion, ethnologists, historians, philosophers, and everyone interested in American Indian life.

    Yunte Huang ingeniously traces Charlie Chan from his real beginnings as a bullwhip-wielding detective in territorial Hawaii to his reinvention as a literary sleuth and Hollywood film icon. Huang finally resurrects the “honorable detective” from the graveyard of detested postmodern symbols and reclaims him as the embodiment of America’s rich cultural diversity. The result is one of the most critically acclaimed books of the year and a “deeply personal . . . voyage into racial stereotyping and the humanizing force of story telling” (Donna Seaman, Los Angeles Times).Shortlisted for the 2010 National Book Critics Circle Award in Biography and the 2011 Edgar Award for Best Critical/Biographical Book.

    In "Bonds of Alliance," Brett Rushforth reveals the dynamics of this system from its origins to the end of French colonial rule. Balancing a vast geographic and chronological scope with careful attention to the lives of enslaved individuals, this book gives voice to those who lived through the ordeal of slavery and, along the way, shaped French and Native societies. Rather than telling a simple story of colonial domination and Native victimization, Rushforth argues that Indian slavery in New France emerged at the nexus of two very different forms of slavery: one indigenous to North America and the other rooted in the Atlantic world. The alliances that bound French and Natives together forced a century-long negotiation over the nature of slavery and its place in early American society. Neither fully Indian nor entirely French, slavery in New France drew upon and transformed indigenous and Atlantic cultures in complex and surprising ways. Based on thousands of French and Algonquian-language manuscripts archived in Canada, France, the United States and the Caribbean, "Bonds of Alliance" bridges the divide between continental and Atlantic approaches to early American history. By discovering unexpected connections between distant peoples and places, Rushforth sheds new light on a wide range of subjects, including intercultural diplomacy, colonial law, gender and sexuality, and the history of race.

    Building on this work and the study of space, social relations, gender, and power in the Old South, Stephanie Camp examines the everyday containment and movement of enslaved men and, especially, enslaved women. In her investigation of the movement of bodies, objects, and information, Camp extends our recognition of slave resistance into new arenas and reveals an important and hidden culture of opposition.Camp discusses the multiple dimensions to acts of resistance that might otherwise appear to be little more than fits of temper. She brings new depth to our understanding of the lives of enslaved women, whose bodies and homes were inevitably political arenas. Through Camp's insight, truancy becomes an act of pursuing personal privacy. Illegal parties (frolics) become an expression of bodily freedom. And bondwomen who acquired printed abolitionist materials and posted them on the walls of their slave cabins (even if they could not read them) become the subtle agitators who inspire more overt acts. The culture of opposition created by enslaved women's acts of everyday resistance helped foment and sustain the more visible resistance of men in their individual acts of running away and in the collective action of slave revolts. Ultimately, Camp argues, the Civil War years saw revolutionary change that had been in the making for decades.

    More than a detailed history of a museum and tourist attraction, it examines the packaging of American history, and consumerism and the manufacturing of cultural beliefs. Through extensive fieldwork—including numerous site visits, interviews with employees and visitors, and archival research—Richard Handler and Eric Gable illustrate how corporate sensibility blends with pedagogical principle in Colonial Williamsburg to blur the lines between education and entertainment, patriotism and revisionism.During much of its existence, the "living museum" at Williamsburg has been considered a patriotic shrine, celebrating the upscale lifestyles of Virginia’s colonial-era elite. But in recent decades a new generation of social historians has injected a more populist and critical slant to the site’s narrative of nationhood. For example, in interactions with museum visitors, employees now relate stories about the experiences of African Americans and women, stories that several years ago did not enter into descriptions of life in Colonial Williamsburg. Handler and Gable focus on the way this public history is managed, as historians and administrators define historiographical policy and middle-level managers train and direct front-line staff to deliver this "product" to the public. They explore how visitors consume or modify what they hear and see, and reveal how interpreters and craftspeople resist or acquiesce in being managed. By deploying the voices of these various actors in a richly textured narrative, The New History in an Old Museum highlights the elements of cultural consensus that emerge from this cacophony of conflict and negotiation.

    Marxist analyses tend to presuppose European models of history and experience that downplay the significance of black people and black communities as agents of change and resistance. Black radicalism must be linked to the traditions of Africa and the unique experiences of blacks on western continents, Robinson argues, and any analyses of African American history need to acknowledge this.To illustrate his argument, Robinson traces the emergence of Marxist ideology in Europe, the resistance by blacks in historically oppressive environments, and the influence of both of these traditions on such important twentieth-century black radical thinkers as W. E. B. Du Bois, C. L. R. James, and Richard Wright.

    ” —George Lipsitz“The text is of great value to anyone working on issues pertaining to the fantastic and the uncanny.”  —American Studies International“Ghostly Matters immediately establishes Avery Gordon as a leader among her generation of social and cultural theorists in all fields. The sheer beauty of her language enhances an intellectual brilliance so daunting that some readers will mark the day they first read this book. One must go back many more years than most of us can remember to find a more important book.” —Charles LemertDrawing on a range of sources, including the fiction of Toni Morrison and Luisa Valenzuela (He Who Searches), Avery Gordon demonstrates that past or haunting social forces control present life in different and more complicated ways than most social analysts presume. Written with a power to match its subject, Ghostly Matters has advanced the way we look at the complex intersections of race, gender, and class as they traverse our lives in sharp relief and shadowy manifestations.Avery F. Gordon is professor of sociology at the University of California, Santa Barbara.Janice Radway is professor of literature at Duke University.

    In lively and impassioned prose, she breaks down three key dualisms - sex/gender, nature/nurture, and real/constructed - and asserts that individuals born as mixtures of male and female exist as one of five natural human variants and, as such, should not be forced to compromise their differences to fit a flawed societal definition of normality.

    Miguel León-Portilla had the incomparable success of organizing texts translated from Nahuatl by Ángel María Garibay Kintana to give us the The Aztec Account of the Conquest of Mexico: Indigenous people of Tenochtitlán, Tlatelolco, Texcoco, Chalco and Tlaxcala were formed about the struggle against the conquerors and the final ruin of the Aztec world.An account of the omens that announced the disaster, a description of Cortes' progress, a chronicle of the heroic battle of the ancient Mexicans in defense of their culture and of their own lives, a civilization that was lost forever, a great epic poem of the origins of Mexican nationality, The Aztec Account of the Conquest of Mexico is already a classic book and an indispensable reading work.

    At age forty-three, she learned that she was a "Lost Bird," a Navajo child taken against her family's wishes, and that her grieving birth mother had never stopped looking for her until the day she died.

    Twelve years later, he left school frozen at the emotional age of seven. He was confused, angry and conflicted, on a path of self-destruction. At age 29, he emerged from this blackness. By age 32, he had graduated from the Civil Engineering Program at the Northern Alberta Institute of Technology and begun a journey of self-exploration and healing.In this powerful and poignant memoir, Ted examines the impact of his psychological, emotional and sexual abuse, the loss of his language and culture, and, most important, the loss of his family and community. He goes beyond details of the abuses of Native children to relate a unique understanding of why most residential school survivors have post-traumatic stress disorders and why succeeding generations of First Nations children suffer from this dark chapter in history.Told as remembrances described with insights that have evolved through his healing, his story resonates with his resolve to help himself and other residential school survivors and to share his enduring belief that one can pick up the shattered pieces and use them for good.

    Begun in the 1870s, it was intended, in the words of government officials, to bring these children into the “circle of civilization,” the results, however, were far different. More often, the schools provided an inferior education in an atmosphere of neglect, disease, and often abuse.     Using previously unreleased government documents, historian John S. Milloy provides a full picture of the history and reality of the residential school system. He begins by tracing the ideological roots of the system, and follows the paper trail of internal memoranda, reports from field inspectors, and letters of complaint. In the early decades, the system grew without planning or restraint. Despite numerous critical commissions and reports, it persisted into the 1970s, when it transformed itself into a social welfare system without improving conditions for its thousands of wards. A National Crime shows that the residential system was chronically underfunded and often mismanaged, and documents in detail and how this affected the health, education, and well-being of entire generations of Aboriginal children.

    It is a marriage of militarism and utopian ideology--of unprecedented military might wed to a blind faith in the universality of American values. This mindset, the author warns, invites endless war and the ever-deepening militarization of U.S. policy. It promises not to perfect but to pervert American ideals and to accelerate the hollowing out of American democracy. As it alienates others, it will leave the United States increasingly isolated. It will end in bankruptcy, moral as well as economic, and in abject failure. With The New American Militarism, which has been updated with a new Afterword, Bacevich examines the origins and implications of this misguided enterprise. He shows how American militarism emerged as a reaction to the Vietnam War. Various groups in American society--soldiers, politicians on the make, intellectuals, strategists, Christian evangelicals, even purveyors of pop culture--came to see the revival of military power and the celebration of military values as the antidote to all the ills besetting the country as a consequence of Vietnam and the 1960s. The upshot, acutely evident in the aftermath of 9/11, has been a revival of vast ambitions and certainty, this time married to a pronounced affinity for the sword. Bacevich urges us to restore a sense of realism and a sense of proportion to U.S. policy. He proposes, in short, to bring American purposes and American methods--especially with regard to the role of the military--back into harmony with the nation's founding ideals.

    The sting of those words would stay with her all her life. Years later, after becoming a seasoned fighter for equality, she would deliver her own powerful message: one that helped change Alaska and the nation forever. In 1945, Peratrovich stood before the Alaska Territorial Legislative Session and gave a powerful speech about her childhood and her experiences being treated as a second-class citizen. Her heartfelt testimony led to the passing of the landmark Alaska Anti-Discrimination Act, America’s first civil rights legislation. Today, Alaska celebrates Elizabeth Peratrovich Day every February 16, and she will be honored on the gold one-dollar coin in 2020. Annie Boochever worked with Elizabeth’s eldest son, Roy Peratrovich Jr., to bring Elizabeth’s story to life in the first book written for young teens on this remarkable Alaska Native woman.