In the magnificent opening story, "Love and Honor and Pity and Pride and Compassion and Sacrifice," a young writer is urged by his friends to mine his father's experiences in Vietnam--and what seems at first a satire of turning one's life into literary commerce becomes a transcendent exploration of homeland, and the ties between father and son. "Cartagena" provides a visceral glimpse of life in Colombia as it enters the mind of a fourteen-year-old hit man facing the ultimate test. In "Meeting Elise," an aging New York painter mourns his body's decline as he prepares to meet his daughter on the eve of her Carnegie Hall debut. And with graceful symmetry, the final, title story returns to Vietnam, to a fishing trawler crowded with refugees, where a young woman's bond with a mother and her small son forces both women to a shattering decision. Brilliant, daring, and demonstrating a jaw-dropping versatility of voice and point of view, "The Boat" is an extraordinary work of fiction that takes us to the heart of what it means to be human, and announces a writer of astonishing gifts.

    This powerful empire, built by the Comanche Indians, eclipsed its various European rivals in military prowess, political prestige, economic power, commercial reach, and cultural influence. Yet, until now, the Comanche empire has gone unrecognized in American history.This compelling and original book uncovers the lost story of the Comanches. It is a story that challenges the idea of indigenous peoples as victims of European expansion and offers a new model for the history of colonial expansion, colonial frontiers, and Native-European relations in North America and elsewhere. Pekka Hämäläinen shows in vivid detail how the Comanches built their unique empire and resisted European colonization, and why they fell to defeat in 1875. With extensive knowledge and deep insight, the author brings into clear relief the Comanches’ remarkable impact on the trajectory of history.Published in Association with The William P. Clements Center for Southwest Studies, Southern Methodist University.

    During this period they have become much like other Americans and yet have remained strikingly distinct. The Cajuns: Americanization of a People explores these six decades and analyzes the forces that had an impact on Louisiana's Acadiana.In the 1940s, when America entered World War II, so too did the isolated Cajuns. Cajun soldiers fought alongside troops from Brooklyn and Berkeley and absorbed aspects of new cultures. In the 1950s as rock 'n' roll and television crackled across Louisiana airwaves, Cajun music makers responded with their own distinct versions. In the 1960s, empowerment and liberation movements turned the South upside down. During the 1980s, as things Cajun became an absorbing national fad, "Cajun" became a kind of brand identity used for selling everything from swamp tours to boxed rice dinners. At the dawn of the twenty-first century, the advent of a new information age launched "Cyber-Cajuns" onto a worldwide web. All these forces have pushed and pulled at the fabric of Cajun life but have not destroyed it.A Cajun himself, the author of this book has an intense personal fascination in his people.By linking seemingly local events in the Cajuns' once isolated south Louisiana homeland to national and even global events, Bernard demonstrates that by the middle of the twentieth century the Cajuns for the first time in their ethnic story were engulfed in the currents of mainstream American life and yet continued to make outstandingly distinct contributions.

    "I turned down a job in finance to pursue a career in stand-up comedy. My dad thought I was crazy. But I figured it was better to disappoint my parents for a few years than to disappoint myself for the rest of my life. I had to disappoint them in order to pursue what I loved. That was the only way to have my Chinese turnip cake and eat an American apple pie too." Jimmy O. Yang is a standup comedian, film and TV actor and fan favorite as the character Jian Yang from the popular HBO series Silicon Valley. In How to American, he shares his story of growing up as a Chinese immigrant who pursued a Hollywood career against the wishes of his parents: Yang arrived in Los Angeles from Hong Kong at age 13, learned English by watching BET RapCity for three hours a day, and worked as a strip club DJ while pursuing his comedy career. He chronicles a near deportation episode during a college trip Tijuana to finally becoming a proud US citizen ten years later. Featuring those and many other hilarious stories, while sharing some hard-earned lessons, How to American mocks stereotypes while offering tongue in cheek advice on pursuing the American dreams of fame, fortune, and strippers.

    Macdonald’s “National Dream.”It was a dream that came at great expense: the present disparity in health and economic well-being between First Nations and non-Native populations, and the lingering racism and misunderstanding that permeates the national consciousness to this day.

    Combining political theory with ethnographic research among the Mohawks of Kahnawà:ke, a reserve community in what is now southwestern Quebec, Audra Simpson examines their struggles to articulate and maintain political sovereignty through centuries of settler colonialism. The Kahnawà:ke Mohawks are part of the Haudenosaunee or Iroquois Confederacy. Like many Iroquois peoples, they insist on the integrity of Haudenosaunee governance and refuse American or Canadian citizenship. Audra Simpson thinks through this politics of refusal, which stands in stark contrast to the politics of cultural recognition. Tracing the implications of refusal, Simpson argues that one sovereign political order can exist nested within a sovereign state, albeit with enormous tension around issues of jurisdiction and legitimacy. Finally, Simpson critiques anthropologists and political scientists, whom, she argues, have too readily accepted the assumption that the colonial project is complete. Belying that notion, Mohawk Interruptus calls for and demonstrates more robust and evenhanded forms of inquiry into indigenous politics in the teeth of settler governance.

    Born and raised in South Carolina as a son of immigrants, he knew that his parents had fled Vietnam during the fall of Saigon. But even as they struggled to adapt to life in America, they preferred to forget the past—and to focus on their children’s future. It was only in his late twenties that GB began to learn their extraordinary story. When his last surviving grandparents die within months of each other, GB visits Vietnam for the first time and begins to learn the tragic history of his family, and of the homeland they left behind. In this family saga played out in the shadow of history, GB uncovers the root of his father’s remoteness and why his mother had remained in an often fractious marriage; why his grandfather had abandoned his own family to fight for the Viet Cong; why his grandmother had had an affair with a French soldier. GB learns that his parents had taken harrowing flight from Saigon during the final hours of the war not because they thought America was better but because they were afraid of what would happen if they stayed. They entered America—a foreign land they couldn’t even imagine—where family connections dissolved and shared history was lost within a span of a single generation.In telling his family’s story, GB finds his own place in this saga of hardship and heroism. Vietnamerica is a visually stunning portrait of survival, escape, and reinvention—and of the gift of the American immigrants’ dream, passed on to their children. Vietnamerica is an unforgettable story of family revelation and reconnection—and a new graphic-memoir classic.

    With peerless authority, Cannato explores how Lindsay Liberalism failed to save New York, and, in the opinion of many, left it worse off than it was in the mid-1960's.

    Any high-school student should know what these years meant to American history. But wars and economic disasters are not our only pivotal events, and other years have, in a quieter way, swayed the course of our nation. 1831 was one of them, and in this striking new work, Louis Masur shows us exactly how.The year began with a solar eclipse, for many an omen of mighty changes -- and for once, such predictions held true. Nat Turner's rebellion soon followed, then ever-more violent congressional arguments over slavery and tarrifs. Religious revivalism swept the North, and important observers (including Tocqueville) traveled the land, forming the opinions that would shape the world's view of America for generations to come. New technologies, meanwhile, were dramatically changing Americans' relationship with the land, and Andrew Jackson's harsh policies toward the Cherokee erased most Indians' last hopes of autonomy. As Masur's analysis makes clear, by 1831 it was becoming all too certain that political rancor, the struggle over slavery, the pursuit of individualism, and technological development might eclipse the glorious potential of the early republic--and lead the nation to secession and civil war. This is an innovative and challenging interpretation of a key moment in antibellum America.

    . . . To fully understand Satmar, of course, one has to be born into it. But to understand how political prowess and real-estate know-how shaped the group’s current iteration in Brooklyn, it would be wise to start with this outstanding book."—Laura E. Adkins, LA Review of Books The Hasidic community in the Williamsburg section of Brooklyn is famously one of the most separatist, intensely religious, and politically savvy groups of people in the entire United States. Less known is how the community survived in one of the toughest parts of New York City during an era of steep decline, only to later resist and also participate in the unprecedented gentrification of the neighborhood. Nathaniel Deutsch and Michael Casper unravel the fascinating history of how a group of determined Holocaust survivors encountered, shaped, and sometimes fiercely opposed the urban processes that transformed their gritty neighborhood, from white flight and the construction of public housing to rising crime, divestment of city services, and, ultimately, extreme gentrification. By showing how Williamsburg’s Hasidim rejected assimilation while still undergoing distinctive forms of Americanization and racialization, Deutsch and Casper present both a provocative counter-history of American Jewry and a novel look at how race, real estate, and religion intersected in the creation of a quintessential, and yet deeply misunderstood, New York neighborhood.

    At the Boston Tea Party, colonial rebels played Indian in order to claim an aboriginal American identity. In the nineteenth century, Indian fraternal orders allowed men to rethink the idea of revolution, consolidate national power, and write nationalist literary epics. By the twentieth century, playing Indian helped nervous city dwellers deal with modernist concerns about nature, authenticity, Cold War anxiety, and various forms of relativism. Deloria points out, however, that throughout American history the creative uses of Indianness have been interwoven with conquest and dispossession of the Indians. Indian play has thus been fraught with ambivalence—for white Americans who idealized and villainized the Indian, and for Indians who were both humiliated and empowered by these cultural exercises. Deloria suggests that imagining Indians has helped generations of white Americans define, mask, and evade paradoxes stemming from simultaneous construction and destruction of these native peoples. In the process, Americans have created powerful identities that have never been fully secure.

    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.

    Gutman Prize and the Gustavus Myers Center for Study of Human Rights Outstanding Book Prize. Publication of this book was supported by a grant from DePauw University, Greencastle, Indiana.

    We remember Gettysburg as, perhaps, the biggest, bloodiest, and most important battle ever fought-the defining conflict in American history. But how much truth is behind the legend?In These Honored Dead, Thomas A. Desjardin, a prominent Civil War historian and a perceptive cultural observer, demonstrates how flawed our knowledge of this enormous event has become, and why. He examines how Americans, for seven score years, have shaped, used, altered, and sanctified our national memory, fashioning the story of Gettysburg as a reflection of, and testimony to, our culture and our nation.

    During the war, approximately 620,000 soldiers lost their lives. An equivalent proportion of today's population would be six million. This Republic of Suffering explores the impact of this enormous death toll from every angle: material, political, intellectual, and spiritual. The eminent historian Drew Gilpin Faust delineates the ways death changed not only individual lives but the life of the nation and its understanding of the rights and responsibilities of citizenship. She describes how survivors mourned and how a deeply religious culture struggled to reconcile the slaughter with its belief in a benevolent God, pondered who should die and under what circumstances, and reconceived its understanding of life after death. Faust details the logistical challenges involved when thousands were left dead, many with their identities unknown, on the fields of places like Bull Run, Shiloh, Antietam, and Gettysburg. She chronicles the efforts to identify, reclaim, preserve, and bury battlefield dead, the resulting rise of undertaking as a profession, the first widespread use of embalming, the gradual emergence of military graves registration procedures, the development of a federal system of national cemeteries for Union dead, and the creation of private cemeteries in the South that contributed to the cult of the Lost Cause. She shows, too, how the war victimized civilians through violence that extended beyond battlefields-from disease, displacement, hardships, shortages, emotional wounds, and conflicts connected to the disintegration of slavery.