A full-blooded Sioux, he was many things in the white man's world -- rodeo clown, painter, prisioner. But, above all, he was a holy man of the Lakota tribe. Seeker of Vision The story he tells is one of harsh youth and reckless manhood, shotgun marriage and divorce, history and folklore as rich today as ever -- and of his fierce struggle to keep pride alive, though living as a stranger in his own ancestral land.

    This is a rare firsthand expression of native religion, without the filters imposed by translators or anthropologists. Rather than a scientific treatise, Eastman has written a book, "as true as I can make it to my childhood teaching and ancestral ideals, but from the human, not the ethnological standpoint." His discussions of the forms of ceremonial and symbolic worship, the unwritten scriptures, and the spirit world emphasize the universal quality and personal appeal of Native American religion.Excerpt:Thus spoke the great Seneca ora tor, Red Jacket, in his superb reply to Missionary Cram more than a century ago, and I have often heard the same thought expressed by my countrymen.

    The Hopis have kept this view a secret for countless generations, and this book was made possible only as a result of their desire to record for future generations the principles of their "Road of Life." The breaking of the Hopi silence is significant and fascinating because for the first time anthropologists, ethnologists, and everyone interested in the field of Indian study have been given rich material showing the Hopi legends, the meaning of their religious rituals and ceremonies, and the beauty of a conception of life within the natural world that is completely untouched by materialistic worlds."Only a person as deeply steeped in Hopi mysticism as the Hopis themselves could have produced this volume. Mr. Waters and Mr. Fredericks have approached the task of combining Hopi art, history, tradition, myth, folklore, and ceremonialism with dignity and authority.... Deserves to be part of the library of any student of the American Southwest."—American Anthropologist

    What did I know of our language but pieces? Would I teach her to be pieces? Until a friend comforted, Don’t worry, you and your daughter will learn together. Today she stood sunlight on her shoulders lean and straight to share a song in Diné, her father’s language. To sing she motions simultaneously with her hands; I watch her be in multiple musics.—from “WHEREAS Statements”WHEREAS confronts the coercive language of the United States government in its responses, treaties, and apologies to Native American peoples and tribes, and reflects that language in its officiousness and duplicity back on its perpetrators. Through a virtuosic array of short lyrics, prose poems, longer narrative sequences, resolutions, and disclaimers, Layli Long Soldier has created a brilliantly innovative text to examine histories, landscapes, her own writing, and her predicament inside national affiliations. “I am,” she writes, “a citizen of the United States and an enrolled member of the Oglala Sioux Tribe, meaning I am a citizen of the Oglala Lakota Nation—and in this dual citizenship I must work, I must eat, I must art, I must mother, I must friend, I must listen, I must observe, constantly I must live.” This strident, plaintive book introduces a major new voice in contemporary literature.

    The act enfranchised millions of Americans and is widely regarded as the crowning achievement of the civil rights movement. And yet, fifty years later, we are still fighting heated battles over race, representation, and political power, with lawmakers devising new strategies to keep minorities out of the voting booth and with the Supreme Court declaring a key part of the Voting Rights Act unconstitutional.Berman brings the struggle over voting rights to life through meticulous archival research, in-depth interviews with major figures in the debate, and incisive on-the-ground reporting. In vivid prose, he takes the reader from the demonstrations of the civil rights era to the halls of Congress to the chambers of the Supreme Court. At this important moment in history, Give Us the Ballot provides new insight into one of the most vital political and civil rights issues of our time.A National Book Critics Circle Award Finalist, NonfictionA New York Times Notable Book of 2015A Washington Post Notable Nonfiction Book of 2015A Boston Globe Best Book of 2015A Kirkus Reviews Best Nonfiction Book of 2015An NPR Best Book of 2015Countless books have been written about the civil rights movement, but far less attention has been paid to what happened after the dramatic passage of the Voting Rights Act (VRA) in 1965 and the turbulent forces it unleashed. Give Us the Ballot tells this story for the first time.

    Although it attempts to interpret what happened it does not purport to be a detailed survey of the historical and sociological aspects of the Montgomery story. .This is not a drama with only one actor. More precisely it is the chronicle of 50,000 Blacks who took to heart the principles of nonviolence, who learned to fight for their rights with the weapon of love, and who, in the process, acquired a new estimate of their own human worth. It is the story of Negro leaders of many faiths and divided allegiances, who came together in the bond of a cause they knew was right. And of the Negro followers, many of them beyond middle age, who walked to work and home again as much as 12 miles a day for over a year rather than submit to the discourtesies and humiliation of segregated buses. .There is also another side to the picture: it is the white community of Montgomery, long led or intimidated by a few extremists, that finally turned in disgust on the perpetrators of crime in the name of segregation. The change should not be exaggerated...Yet by the end of the bus struggle it was clear that the vast majority of Montgomery whites preferred peace and law to the excesses performed in its name. And even though the many saw segregation as right because it was the tradition, there were always the courageous few who saw the injustice and fought against it side by side with Blacks.

    When this book was first published in 1898, it was an international plea for justice. Just as Admiral Thomas had restored Hawaiian sovereignty in 1843 following an illegal action by Lord Paulet, Queen Lili'uokalani prayed that the American nation would similarly reestablish the Hawaiian throne. Queen Lili'uokalani died on November 11, 1917, her poignant plea for justice unanswered. "If a big wave comes in large fishes will come from the dark ocean which you never saw before, and when they see the small fishes they will eat them up; such also is the case with large animals, they will prey on the smaller ones; the ships of the whitemen have come, and smart people have arrived from the Great Countries which you have never seen before, they know our people are few in number and living in a small country; they will eat us up, such has always been the case with large countries, the small ones have been gobbled up." - David Malo

    Hammer and Hoe documents the efforts of the Alabama Communist Party and its allies to secure racial, economic, and political reforms. Sensitive to the complexities of gender, race, culture and class without compromising the political narrative, Robin Kelley illustrates one of the most unique and least understood radical movements in American history.The Alabama Communist Party was built from scratch by working people who had no Euro-American radical political tradition. It was composed largely of poor blacks, most of whom were semiliterate and devoutly religious, but it also attracted a handful of whites, including unemployed industrial workers, iconoclastic youth, and renegade liberals. Kelley shows that the cultural identities of these people from Alabama's farms, factories, mines, kitchens, and city streets shaped the development of the Party. The result was a remarkably resilient movement forged in a racist world that had little tolerance for radicals.In the South race pervaded virtually every aspect of Communist activity. And because the Party's call for voting rights, racial equality, equal wages for women, and land for landless farmers represented a fundamental challenge to the society and economy of the South, it is not surprising that Party organizers faced a constant wave of violence.Kelley's analysis ranges broadly, examining such topics as the Party's challenge to black middle-class leadership; the social, ideological, and cultural roots of black working-class radicalism; Communist efforts to build alliances with Southern liberals; and the emergence of a left-wing, interracial youth movement. He closes with a discussion of the Alabama Communist Party's demise and its legacy for future civil rights activism.

    Stamped from the Beginning uses the lives of five major American intellectuals to offer a window into the contentious debates between assimilationists and segregationists and between racists and anti-racists. From Puritan minister Cotton Mather to Thomas Jefferson, from fiery abolitionist William Lloyd Garrison to brilliant scholar W. E. B. Du Bois to legendary anti–prison activist Angela Davis, Kendi shows how and why some of our leading pro-slavery and pro–civil rights thinkers have challenged or helped cement racist ideas in America.As Kendi illustrates, racist thinking did not arise from ignorance or hatred. Racist ideas were created and popularized in an effort to defend deeply entrenched discriminatory policies and to rationalize the nation’s racial inequities in everything from wealth to health. While racist ideas are easily produced and easily consumed, they can also be discredited. In shedding much–needed light on the murky history of racist ideas, Stamped from the Beginning offers tools to expose them—and in the process, reason to hope.

    He held out boldly against the government's efforts to confine the Sioux on reservations. Finally, in the spring of 1877 he surrendered, one of the last important chiefs to do so, only to meet a violent death. Mari Sandoz, the noted author of Cheyenne Autumn and Old Jules, both available as Bison Books, has captured the spirit of Crazy Horse with a strength and nobility befitting his heroism.

    Peary, long celebrated as an icon of modern exploration, used the Eskimos of northwestern Greenland as the human resources for his expeditions. Sailing aboard a ship called "Hope" in 1897, Peary entered New York harbor with six Eskimos as his cargo. Depositing them with the American Museum of Natural History as live "specimens" to be poked, measured, and observed by the paying public, Peary abruptly abandoned any responsibility for their care. Four of the Eskimos died within a year. One managed to gain passage back to Greenland. Only the sixth, a boy of six or seven with a precociously solemn smile, remained, orphaned and adrift in a bewildering metropolis. His name was Minik. Here, a century after the fact, is his story. A searing true tale of extraordinary darkness told with intensity and vigilance, "Give Me My Father's Body" is Kenn Harper's absorbing, intricately documented account of ruthless imperialism in the name of science, of cruel deceptions and false burials, and of the short, strange, and tragic life of the boy known as the New York Eskimo.

    In a post-civil rights era defined by deindustrialization and globalization, hip-hop crystallized a multiracial, polycultural generation's worldview, and transformed American politics and culture. But that epic story has never been told with this kind of breadth, insight, and style.Based on original interviews with DJs, b-boys, rappers, graffiti writers, activists, and gang members, with unforgettable portraits of many of hip-hop's forebears, founders, and mavericks, including DJ Kool Herc, Afrika Bambaataa, Chuck D, and Ice Cube, Can't Stop Won't Stop chronicles the events, the ideas, the music, and the art that marked the hip-hop generation's rise from the ashes of the 60's into the new millennium.

    We know of them mostly because Lewis and Clark spent the winter of 1804-1805 with them, but why don't we know more? Who were they really? In this extraordinary book, Elizabeth A. Fenn retrieves their history by piecing together important new discoveries in archaeology, anthropology, geology, climatology, epidemiology, and nutritional science. Her boldly original interpretation of these diverse research findings offers us a new perspective on early American history, a new interpretation of the American past. By 1500, more than twelve thousand Mandans were established on the northern Plains, and their commercial prowess, agricultural skills, and reputation for hospitality became famous. Recent archaeological discoveries show how these Native American people thrived, and then how they collapsed. The damage wrought by imported diseases like smallpox and the havoc caused by the arrival of horses and steamboats were tragic for the Mandans, yet, as Fenn makes clear, their sense of themselves as a people with distinctive traditions endured. A riveting account of Mandan history, landscapes, and people, Fenn's narrative is enriched and enlivened not only by science and research but by her own encounters at the heart of the world.

    Ranging from pamphlets to multivolume treatments, these narratives shared a preoccupation with establishing the region as the cradle of an Anglo-Saxon nation and the center of a modern American culture. They also insisted, often in mournful tones, that New England’s original inhabitants, the Indians, had become extinct, even though many Indians still lived in the very towns being chronicled. In Firsting and Lasting, Jean M. O’Brien argues that local histories became a primary means by which European Americans asserted their own modernity while denying it to Indian peoples. Erasing and then memorializing Indian peoples also served a more pragmatic colonial goal: refuting Indian claims to land and rights. Drawing on more than six hundred local histories from Massachusetts, Connecticut, and Rhode Island written between 1820 and 1880, as well as censuses, monuments, and accounts of historical pageants and commemorations, O’Brien explores how these narratives inculcated the myth of Indian extinction, a myth that has stubbornly remained in the American consciousness. In order to convince themselves that the Indians had vanished despite their continued presence, O’Brien finds that local historians and their readers embraced notions of racial purity rooted in the century’s scientific racism and saw living Indians as “mixed” and therefore no longer truly Indian. Adaptation to modern life on the part of Indian peoples was used as further evidence of their demise. Indians did not—and have not—accepted this effacement, and O’Brien details how Indians have resisted their erasure through narratives of their own. These debates and the rich and surprising history uncovered in O’Brien’s work continue to have a profound influence on discourses about race and indigenous rights.

    Historian Stephanie E. Jones-Rogers draws on a variety of sources to show that slave-owning women were sophisticated economic actors who directly engaged in and benefited from the South’s slave market. Because women typically inherited more slaves than land, enslaved people were often their primary source of wealth. Not only did white women often refuse to cede ownership of their slaves to their husbands, they employed management techniques that were as effective and brutal as those used by slave-owning men. White women actively participated in the slave market, profited from it, and used it for economic and social empowerment. By examining the economically entangled lives of enslaved people and slave-owning women, Jones-Rogers presents a narrative that forces us to rethink the economics and social conventions of slaveholding America.