Water Protectors knew this battle for native sovereignty had already been fought many times before, and that, even after the encampment was gone, their anticolonial struggle would continue. In Our History Is the Future, Nick Estes traces traditions of Indigenous resistance that led to the #NoDAPL movement. Our History Is the Future is at once a work of history, a manifesto, and an intergenerational story of resistance.

    Navy destroyers ran into Honda's fog-wrapped reefs.*Includes annotations.*Includes original photographs from the Honda Disaster.

    Today this work continues to stand as one of the major summaries of the indigenous societies of North America with its explication of such universal subjects as monotheism, war, capitalism, and sex.

    Now - with the technological advances of modern archaeology and a new perspective on world history - we are finally able to piece together their compelling true stories. In Ancient Civilizations of North America, Professor Edwin Barnhart, Director of the Maya Exploration Center, will open your eyes to a fascinating world you never knew existed - even though you've been living right next to it, or even on top of it, for as long as you've been on the continent.The peoples of ancient North America were exceptionally knowledgeable about their environment, but their intellectual and artistic curiosity went much beyond the immediate need for food and safety. Beginning thousands of years ago, and without benefit of written language, native peoples became mathematicians, construction and soil engineers, astronomers, urban planners, and more. They developed thriving cities, extensive trade routes, canals to bring water to the desert, and earthworks we still marvel over today.In 24 exciting lectures, you'll learn about the vibrant cities of Poverty Point, the first city in North America, built about 3,500 years ago, and Cahokia, the largest city of ancient North America. You'll explore the many ways in which the Chacoan environment provided cultural and religious focus for peoples of the southwest. And you'll learn about the Iroquoian source of some of our most basic "American" values.

    He does not stand for one tribe or nation, but for all Native Americans. He remains the ultimate symbol of endeavor and courage. Over thirty years in the writing, this is the first authoritative biography of the principal organizer and driving force of Native American confederacy. For anyone studying the early years of the Republic or Native American history, it is essential reading.

    Andrews takes the reader with her as she goes on inward journeys with the help of the Sisterhood of the Shields, and relates the stories of others.Join her as she is initiated into the Sisterhood and creates her own shield, which will show her the nature of her spiritual path (Spirit Woman). Follow her to the Yucatan, where the medicine wheel leads her, and she is faced with the terrifying reality of the butterfly tree (Jaguar Woman). Enter the Dreamtime with her, where she emerges in medieval England as Catherine, and encounters the Grandmother, who offers to show Andrews how to make her life one of goodness, power, adventure, and love (The Woman of Wyrrd).Not all these stories describe the author's own spiritual experiences. Meet Sin Coraz?n, an initiate into the Sisterhood, whose husband abandons her. She nearly succumbs to her inner dark power and unleashes her rage on men and the Sisterhood (Dark Sister). Andrews also writes about the elder women of the Sisterhood: their loves, their lives, their losses (Tree of Dreams).Andrews shows us how to channel our own spiritual and intellectual energy and balance the need for love with the desire for power (Love and Power). She takes the reader on numerous spiritual journeys that inevitably uplift.

    Though virtually forgotten today, this act of brutality set into motion a remarkable series of criminal investigations and cross-cultural negotiations that challenged the definition of justice in early America.In Covered with Night, leading historian Nicole Eustace reconstructs the crime and its aftermath, bringing us into the overlapping worlds of white colonists and Indigenous peoples in this formative period. As she shows, the murder of the Indigenous man set the entire mid-Atlantic on edge, with many believing war was imminent. Isolated killings often flared into colonial wars in North America, and colonists now anticipated a vengeful Indigenous uprising. Frantic efforts to resolve the case ignited a dramatic, far-reaching debate between Native American forms of justice—centered on community, forgiveness, and reparations—and an ideology of harsh reprisal, unique to the colonies and based on British law, which called for the killers’ swift execution.In charting the far-reaching ramifications of the murder, Covered with Night—a phrase from Iroquois mourning practices—overturns persistent assumptions about “civilized” Europeans and “savage” Native Americans. As Eustace powerfully contends, the colonial obsession with “civility” belied the reality that the Iroquois, far from being the barbarians of the white imagination, acted under a mantle of sophistication and humanity as they tried to make the land- and power-hungry colonials understand their ways. In truth, Eustace reveals, the Iroquois—the Six Nations of the Haudenosaunee, as they are known today—saw the killing as an opportunity to forge stronger bonds with the colonists. They argued for restorative justice and for reconciliation between the two sides, even as they mourned the deceased.An absorbing chronicle built around an extraordinary group of characters—from the slain man’s resilient widow to the Indigenous diplomat known as “Captain Civility” to the scheming governor of Pennsylvania—Covered with Night transforms a single event into an unforgettable portrait of early America. A necessary work of historical reclamation, it ultimately revives a lost vision of crime and punishment that reverberates down into our own time.

    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.

    The setting of these various adventures and events is not the Southwest as we know it today, but a vast and largely unpeopled wilderness in which clans and families wandered in search of a final living place, and in search of their collective identity. Notes, a pronunciation guide, and a glossary enhance the reader's appreciation of the text.

    The Mishomis Book documents the history, traditions, and culture of the Ojibway people through stories and myths passed down through generations. Written by Ojibway educator and spiritual leader Edward Benton-Banai, and first published in 1988, The Mishomis Book draws from the traditional teachings of tribal elders to instruct young readers about Ojibway creation stories and legends, the origin and importance of the Ojibway family structure and clan system, the Midewiwin religion, the construction and use of the water drum and sweat lodge, and modern Ojibway history. Written for readers from all cultures—but especially for Ojibway and Native youth—The Mishomis Book provides an introduction to Ojibway culture and an understanding of the sacred Midewiwin teachings, aiming to protect this knowledge by instilling its importance in a new generation. Encouraging the preservation of a way of life that is centered on respect for all living things, these vibrant stories about life, self, community, and relationship to nature are just as relevant to the modern reader as they were hundreds of years ago.

    A century later—1951—and about a hundred and fifty miles away, another war began when the U. S. government started setting off nuclear bombs at the Nevada Test Site, in what was called a nuclear testing program but functioned as a war against the land and people of the Great Basin. Savage Dreams is an exploration of these two landscapes. Together they serve as our national Eden and Armageddon and offer up a lot of the history of the west, not only in terms of Indian and environmental wars, but in terms of the relationship between culture—the generation of beliefs and views—and its implementation as politics.

    Eric Gansworth tells the story of his life, of an Onondaga family living among Tuscaroras, and of Native people in America, including the damaging legacy of government boarding schools—and in doing so grapples with the slur common in Native communities, for someone “red on the outside, white on the inside,” and reclaims it.

    Indians appear at the time of contact, are involved in fighting or treaties, and then seem to vanish, usually onto reservations. In Native Seattle, Coll Thrush explodes the commonly accepted notion that Indians and cities-and thus Indian and urban histories-are mutually exclusive, that Indians and cities cannot coexist, and that one must necessarily be eclipsed by the other. Native people and places played a vital part in the founding of Seattle and in what the city is today, just as urban changes transformed what it meant to be Native.On the urban indigenous frontier of the 1850s, 1860s, and 1870s, Indians were central to town life. Native Americans literally made Seattle possible through their labor and their participation, even as they were made scapegoats for urban disorder. As late as 1880, Seattle was still very much a Native place. Between the 1880s and the 1930s, however, Seattle's urban and Indian histories were transformed as the town turned into a metropolis. Massive changes in the urban environment dramatically affected indigenous people's abilities to survive in traditional places. The movement of Native people and their material culture to Seattle from all across the region inspired new identities both for the migrants and for the city itself. As boosters, historians, and pioneers tried to explain Seattle's historical trajectory, they told stories about Indians: as hostile enemies, as exotic Others, and as noble symbols of a vanished wilderness. But by the beginning of World War II, a new multitribal urban Native community had begun to take shape in Seattle, even as it was overshadowed by the city's appropriation of Indian images to understand and sell itself.After World War II, more changes in the city, combined with the agency of Native people, led to a new visibility and authority for Indians in Seattle. The descendants of Seattle's indigenous peoples capitalized on broader historical revisionism to claim new authority over urban places and narratives. At the beginning of the twenty-first century, Native people have returned to the center of civic life, not as contrived symbols of a whitewashed past but on their own terms.In Seattle, the strands of urban and Indian history have always been intertwined. Including an atlas of indigenous Seattle created with linguist Nile Thompson, Native Seattle is a new kind of urban Indian history, a book with implications that reach far beyond the region.Replaced by ISBN 9780295741345

    After 45 days of starvation and terror, only sixteen of the original forty-five members survived. Left by the Indians is the story told by a 13-year old survivor.

    She was born and raised on the Yankton Sioux Reservation in South Dakota by her mother. Zitkala-Sa lived a traditional lifestyle until the age of eight when she left her reservation to attend Whites Manual Labor Institute, a Quaker mission school in Indiana. She went on to study for a time at Earlham College in Indiana and the New England Conservatory of Music in Boston. A considerable talent, Bonnin co-composed the first American Indian grand opera, The Sun Dance in 1913. After working as a teacher at Carlisle Indian Industrial School, she began publishing short stories and autobiographical vignettes. Her autobiographical writings were serialized in Atlantic Monthly and, later, published in a collection called American Indian Stories in 1921. Her first book, Old Indian Legends (1901), is a collection of folktales that she gathered during her visits home to the Yankton Reservation. Her other works include Stories of Iktomi and Other Legends of the Dakotas (1901) and Oklahoma's Poor Rich Indians (1924).