"Nanook of the North" featured a mythical Eskimo hunter who lived in an igloo with his family in a frozen Eden. Nanook's story captured the world's imagination. Thirty years later, the Canadian government forcibly relocated three dozen Inuit from the east coast of Hudson Bay to a region of the high artic that was 1,200 miles farther north. Hailing from a land rich in caribou and arctic foxes, whales and seals, pink saxifrage and heather, the Inuit's destination was Ellesmere Island, an arid and desolate landscape of shale and ice virtually devoid of life. The most northerly landmass on the planet, Ellesmere is blanketed in darkness for four months of the year. There the exiles were left to live on their own with little government support and few provisions. Among this group was Josephie Flaherty, the unrecognized, half-Inuit son of Robert Flaherty, who never met his father. In a narrative rich with human drama and heartbreak, Melanie McGrath uses the story of three generations of the Flaherty family--the filmmaker; his illegitimate son, Josephie; and Josephie's daughters, Mary and Martha--to bring this extraordinary tale of mistreatment and deprivation to life.

    Afterward he lived in New York, the city of choice for political exiles, and eventually arrived in Washington, D.C., at the newly minted National Museum of the American Indian (“a bad idea whose time has come”) as a curator. In his journey from fighting activist to federal employee, Smith tells us he has discovered at least two things: there is no one true representation of the American Indian experience, and even the best of intentions sometimes ends in catastrophe. Everything You Know about Indians Is Wrong is a highly entertaining and, at times, searing critique of the deeply disputed role of American Indians in the United States. In “A Place Called Irony,” Smith whizzes through his early life, showing us the ironic pop culture signposts that marked this Native American’s coming of age in suburbia: “We would order Chinese food and slap a favorite video into the machine—the Grammy Awards or a Reagan press conference—and argue about Cyndi Lauper or who should coach the Knicks.” In “Lost in Translation,” Smith explores why American Indians are so often misunderstood and misrepresented in today’s media: “We’re lousy television.” In “Every Picture Tells a Story,” Smith remembers his Comanche grandfather as he muses on the images of American Indians as “a half-remembered presence, both comforting and dangerous, lurking just below the surface.” Smith walks this tightrope between comforting and dangerous, offering unrepentant skepticism and, ultimately, empathy. “This book is called Everything You Know about Indians Is Wrong, but it’s a book title, folks, not to be taken literally. Of course I don’t mean everything, just most things. And ‘you’ really means we, as in all of us.”

    16 line drawings.

    Vincent Woodard takes the enslaved person’s claims of human consumption seriously, focusing on both the literal starvation of the slave and the tropes of cannibalism on the part of the slaveholder, and further draws attention to the ways in which Blacks experienced their consumption as a fundamentally homoerotic occurrence. The Delectable Negro explores these connections between homoeroticism, cannibalism, and cultures of consumption in the context of American literature and US slave culture.Utilizing many staples of African American literature and culture, such as the slave narratives of Olaudah Equiano, Harriet Jacobs, and Frederick Douglass, as well as other less circulated materials like James L. Smith’s slave narrative, runaway slave advertisements, and numerous articles from Black newspapers published in the nineteenth century, Woodard traces the racial assumptions, political aspirations, gender codes, and philosophical frameworks that dictated both European and white American arousal towards Black males and hunger for Black male flesh. Woodard uses these texts to unpack how slaves struggled not only against social consumption, but also against endemic mechanisms of starvation and hunger designed to break them. He concludes with an examination of the controversial chain gang oral sex scene in Toni Morrison’s Beloved, suggesting that even at the end of the twentieth and beginning of the twenty-first century, we are still at a loss for language with which to describe Black male hunger within a plantation culture of consumption.

    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.

    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.

    He then moves backward in time to the ancestors of the Tainos—two successive groups who settled the West Indies and who are known to archeologists as the Saladoid peoples and the Ostionoid peoples. By reconstructing the development of these groups and studying their interaction with other groups during the centuries before Columbus, Rouse shows precisely who the Tainos were. He vividly recounts Columbus's four voyages, the events of the European contact, and the early Spanish views of the Tainos, particularly their art and religion. The narration shows that the Tainos did not long survive the advent of Columbus. Weakened by forced labor, malnutrition, and diseases introduced by the foreigners, and dispersed by migration and intermarriage, they ceased to exist as a separate population group. As Rouse discusses the Tainos' contributions to the Spaniards—from Indian corn, tobacco, and rubber balls to art, artifacts, and new words—we realize that their effect on Western civilization, brief through their contact, was an important and lasting one.

    What makes Bitcoin so special? What sets Bitcoin apart from every other monetary asset that preceded it? What is a monetary asset in the first place? What is money? What is inflation? Who benefits from it? What is scarcity? Is Bitcoin's mining process wasteful? Is Bitcoin a religion or a rejection of religious beliefs? All of this and more, inside.

    

    Presents an illustrated history of North American Indians from their origins to the present, and includes contemporary interviews and excerpts from journals.

    P. Lovecraft, and Carlos Castaneda -each imbued with a twenty-first-century aptitude for quantum theory and existential psychology-and you get the voice of Daniel Pinchbeck. And yet, nothing quite prepares us for the lucidity, rationale, and informed audacity of this seeker, skeptic, and cartographer of hidden realms. Throughout the 1990s, Pinchbeck had been a member of New York's literary select. He wrote for publications such as "The New York Times Magazine," "Esquire," and "Harper's Bazaar." His first book, "Breaking Open the Head," was heralded as the most significant on psychedelic experimentation since the work of Terence McKenna. But slowly something happened: Rather than writing from a journalistic remove, Pinchbeck-his literary powers at their peak-began to participate in the shamanic and metaphysical belief systems he was encountering. As his psyche and body opened to new experience, disparate threads and occurrences made sense like never before: Humanity, every sign pointed, is precariously balanced between greater self-potential and environmental disaster. The Mayan calendar's "end date" of 2012 seems to define our present age: It heralds the end of one way of existence and the return of another, in which the serpent god Quetzalcoatl reigns anew, bringing with him an unimaginably ancient-yet, to us, wholly new-way of living. A result not just of study but also of participation, "2012" tells the tale of a single man in whose trials we ultimately recognize our own hopes and anxieties about modern life.

    Where did robin get his red breast? How did fire find its way into the wood? Why was Coyote more clever that the other animals? Iagoo would answer these questions with his stories. Adapted from legends collected by noted ethnologist Henry R. Schoolcraft in the Lake Superior region in 1839, this charming collection of seven stories will delight youngsters and lovers of Native American myth and legend.

    Joe Two Trees was the last of his people, and this is the gripping story of his bitter struggle, remarkable courage, and constant quest for dignity and peace.By the 1840s, most of the members of Joe's Turtle Clan had either been killed or sold into slavery, and by the age of thirteen he was alone in the world. He made his way into Manhattan, but was forced to flee after killing a robber in self defense; from there, he found backbreaking work in New Jersey and Pennsylvania. Finally, around the time of the Civil War, Joe realized there was no place for him in the White world, and he returned to his birthplace to live out his life alone-suspended between a lost culture and an alien one. Many years later, as an old man, he entrusted his legacy to the young Boy Scout who became his only friend, and here that young boy's son passes it on to us.Theodore Kazimiroff, the son of Joe Two Trees's young confidant, writes historical, environmental, and natural history articles for several magazines. He lives in Bayville, New York.

    A feat of craftsmanship by hereditary artisans, the samurai sword is often judged superior to the famed blades of Western Damascus and Toledo. This complete handbook reveals the lore of the samurai sword, fascinating both for owners and for the intrigued. Detailing the origins and development of the samurai sword, its historical background, styles, famous schools, and differences in construction, outlining methods of identifying and researching the sword, as well as caring for it properly.

    A widely read classic exposition of the history of Africans on the continent—and the people of African descent in the United States and in the diaspora—this well researched analysis details the development of civiliza