W. Shultz, and is “real stuff,” vivid and exciting, with the value that comes from firsthand knowledge. In all his fine Indian stories the author nowhere has produced a more Interesting narrative than this. In It he tells the true story of Hugh Monroe, who came to the Blackfoot country when he was 16. He took part in buffalo hunts, accompanied war parties, saw parts of the United States no white man had ever seen before and helped make peace between the Crows and Blackfeet. "Rising Wolf" is to be highly recommended. This Indian story is a true one—which is so different. The author says that he was intimately acquainted with Hugh Munroe, or Rising Wolf, and that this story of his first experiences upon the Saskatchewan-Missouri River plains is put down just as it was told to him by the lodge fires of long ago. Rising Wolf was a white man among the Blackfoot Indians, and, as the author says, he had more adventures than most of the early men in the West. He died at ninety-eight and his body lies in Two Medicine Valley, "in full sight of that great sky-piercing height of red rock on the north side of Two Medicine Lake, which we named Rising Wolf Mountain." The book is sure to engage the undivertable attention of those whose appetite for real adventure is never wholly satisfied. In his famous book "My Life as an Indian", Schultz describes Rising Wolf as "Early Hudson Bay man, typical trapper, trader, and interpreter of the romantic days of the early fur-trading period." "Rising Wolf" is a thrilling account of life among the Indians in the early part of the last century, by a white boy who "went West" in- those early days and was adopted into the Blackfeet tribe. A stirring story for those who love true stories of guns, buffaloes, Indians, and combats with wild beasts and wild men. Contents I. With the Hudson's Bay Company II. The Sun-Glass III. Hunting with Red Crow IV. A Fight with the River People V. Buffalo Hunting VI. Camping on Arrow River VII. The Crows attack the Blackfeet VIII. In the Yellow River Country IX. The Coming of Cold Maker X. Making Peace with the Crows

    Working from government reports, manuscripts, and the diaries and letters of those persons—both white and Indian—who knew him, Margaret Coel has developed an unusually readable, interesting, and closely documented account of his life and the life of his tribe during the fateful years of the mid-1800s.It was in these years that thousands of gold-seekers on their way to California and Oregon burst across the plains, first to traverse the territory consigned to the Indians and then, with the discovery of gold in 1858 on Little Dry Creek (formerly the site of the Southern Arapaho winter campground  and presently Denver, Colorado), to settle.Chief Left Hand was one of the first of his people to acknowledge the inevitability of the white man’s presence on the plain, and thereafter to espouse a policy of adamant peacefulness —if not, finally, friendship—toward the newcomers.Chief Left Hand is not only a consuming story—popular history at its best—but an important work of original scholarship. In it the author:Clearly establishes the separate identities of the original Left Hand, the subject of her book, and the man by the same name who succeeded Little Raven in 1889 as the principal chief of the Southern Arapahos in Oklahoma—a longtime source of confusion to students of western history;Lays to rest, with a series of previously unpublished letters by George Bent, a century-long dispute among historians as to Left Hand’s fate at Sand Creek;Examines the role of John A. Evans, first governor of Colorado, in the Sand Creek Massacre. Colonel Chivington, commander of the Colorado Volunteers, has always (and justly) been held responsible for the surprise attack. But Governor Evans, who afterwards claimed ignorance and innocence of the colonel’s intentions, was also deeply involved. His letters, on file in the Colorado State Archives, have somehow escaped the scrutiny of historians and remain, for the most part, unpublished. These Coel has used extensively, allowing the governor to tell, in his own words, his real role in the massacre. The author also examines Evans’s motivations for coming to Colorado, his involvement with the building of the transcontinental railroad, and his intention of clearing the Southern Arapahos from the plains —an intention that abetted Chivington’s ambitions and led to their ruthless slaughter at Sand Creek.

    Crazy Horse, perhaps the greatest Indian war leader of the 1800s, and Black Elk, the holy man whose teachings achieved worldwide renown, were Oglala; in these typically perceptive pages, Frazier seeks out their descendants on Pine Ridge--a/k/a the rez--which is one of the poorest places in America today.Along with his longtime friend Le War Lance (whom he first wrote about in his 1989 bestseller, Great Plains) and other Oglala companions, Frazier fully explores the rez as they visit friends and relatives, go to pow-wows and rodeos and package stores, and tinker with a variety of falling-apart cars. He takes us inside the world of the Sioux as few writers ever have, writing with much wit, compassion, and imagination. In the career of SuAnne Big Crow, for example, the most admired Oglala basketball player of all time, who died in a car accident in 1992, Frazier finds a contemporary reemergence of the death-defying, public-spirited Sioux hero who fights with grace and glory to save her followers.On the Rez vividly portrays the survival, through toughness and humor, of a great people whose culture has helped to shape the American identity.

    Here, an indigenous researcher issues a clarion call for the decolonization of research methods.The book is divided into two parts. In the first, the author critically examines the historical and philosophical base of Western research. Extending the work of Foucault, she explores the intersections of imperialism, knowledge and research, and the different ways in which imperialism is embedded in disciplines of knowledge and methodologies as 'regimes of truth'. Providing a history of knowledge from the Enlightenment to Postcoloniality, she also discusses the fate of concepts such as 'discovery, 'claiming' and 'naming' through which the west has incorporated and continues to incorporate the indigenous world within its own web.The second part of the book meets the urgent need for people who are carrying out their own research projects, for literature which validates their frustrations in dealing with various western paradigms, academic traditions and methodologies, which continue to position the indigenous as 'Other'. In setting an agenda for planning and implementing indigenous research, the author shows how such programmes are part of the wider project of reclaiming control over indigenous ways of knowing and being.Exploring the broad range of issues which have confronted, and continue to confront, indigenous peoples, in their encounters with western knowledge, this book also sets a standard for truly emancipatory research. It brilliantly demonstrates that "when indigenous peoples become the researchers and not merely the researched, the activity of research is transformed."

    . . I made many lifelong friends at college, and they supported but also challenged me with questions like, ‘Why should Indians have reservations?’ ”What have you always wanted to know about Indians? Do you think you should already know the answers—or suspect that your questions may be offensive? In matterof-fact responses to over 120 questions, both thoughtful and outrageous, modern and historical, Ojibwe scholar and cultural preservationist Anton Treuer gives a frank, funny, and sometimes personal tour of what’s up with Indians, anyway.• What is the real story of Thanksgiving?• Why are tribal languages important?• What do you think of that incident where people died in a sweat lodge?White/Indian relations are often characterized by guilt and anger. Everything You Wanted to Know about Indians But Were Afraid to Ask cuts through the emotion and builds a foundation for true understanding and positive action.Anton Treuer, author of The Assassination of Hole in the Day and many other books on Ojibwe history and language, received an Ambassador Award in 2011 from Facing Race: We’re All in This Together, an initiative of the St. Paul Foundation. All around Minnesota, Treuer has given scores of public lectures and been asked hundreds of questions—many like the ones in this book.

    

    Her nonfiction is equally eloquent, and this lovely memoir offers a vivid glimpse of the landscape, the people, and the long tradition of storytelling that give her work its magical, elemental force. In a small boat like those her Native American ancestors have used for countless generations, she travels to Ojibwe home ground, the islands of Lake of the Woods in southern Ontario. Her only companions are her new baby and the baby's father, an Ojibwe spiritual leader, on a pilgrimage to the sacred rock paintings their people have venerated for centuries as mystical "teaching and dream guides," and where even today Ojibwe leave offerings of tobacco in token of their power. With these paintings as backdrop, Erdrich summons to life the Ojibwe's spirits and songs, their language and sorrows, and the tales that are in their blood, echoing through her own family's very contemporary American lives and shaping her vision of the wider world. Thoughtful, moving, and wonderfully well observed, her meditation evokes ancient wisdom, modern ways, and the universal human concerns we all share.

    It’s a world of Indian towns, white roadside cafes, and abandoned roads that swirl with the memories of the Ghost Dance and Sitting Bull. Readers meet vivid characters like Jumbo, a 400-pound mechanic, and Annie, an 80-year-old Lakota woman living in a log cabin. Threading through the book is the story of two men struggling to find a common voice. Neither Wolf nor Dog takes readers to the heart of the Native American experience. As the story unfolds, Dan speaks eloquently on the difference between land and property, the power of silence, and the selling of sacred ceremonies. This edition features a new introduction by the author. “This is a sobering, humbling, cleansing, loving book, one that every American should read.” — Yoga Journal

    In Walking on the Land, he returns to write about the Arctic for the first time in two decades. Using a seminal trip he took through the eastern Arctic as his starting point, Mowat interweaves the stories and the fate of the Barrenground Inuit who were his friends with stunning, lyrical description of the land that was their traditional homeland. With great beauty and terrible anguish, Mowat traces the history of the Barrenground Inuit, revealing how the decimation of the caribou herds in the early part of the century, unleashed a series of famines and epidemics that virtually wiped out their population and left them reliant on a far-away government that understood too little of their needs and circumstances. Through his continued friendship with the survivors, Mowat brings us into the present, showing how the remnant population has survived. No Mowat work is complete without a cast of larger-than-life characters and his trademark marvellous storytelling. Walking on the Land is no exception. Old-time Hudson`s Bay company men, eccentric priests, wild bush pilots and well-meaning interlopers people the pages, bringing to life one of Canada`s most haunted places.

    Drawing from a wide range of sources - traditional narratives, Indian autobiographies, government transcripts, firsthand interviews, and more - Nabokov has assembled a remarkably rich and vivid collection, representing nothing less than an alternative history of North America. Beginning with the Indian's first encounters with the earliest explorers, traders, missionaries, settlers, and soldiers and continuing to the present, Native American Testimony presents an authentic, challenging picture of an important, tragic, and frequently misunderstood aspect of American history.

    Following two centuries of broken treaties and virtual government extermination of the "savage redmen," Americans today have recast Native Americans into another, equally stereotyped role, that of eternal victims, politically powerless and weakened by poverty and alcoholism, yet whose spiritual ties with the natural world form our last, best hope of salvaging our natural environment and ennobling our souls.The truth, however, is neither as grim , nor as blindly idealistic, as many would expect. The fact is that a virtual revolution is underway in Indian Country, an upheaval of epic proportions. For the first time in generations, Indians are shaping their own destinies, largely beyond the control of whites, reinventing Indian education and justice, exploiting the principle of tribal sovereignty in ways that empower tribal governments far beyond most American's imaginations. While new found power has enriched tribal life and prospects, and has made Native Americans fuller participants in the American dream, it has brought tribal governments into direct conflict with local economics and the federal government.Based on three years of research on the Native American reservations, and written without a hidden conservative bias or politically correct agenda, Killing the White Man's Indian takes on Native American politics and policies today in all their contradictory--and controversial-guises."

    The Reason You Walk spans that 2012 year, chronicling painful moments in the past and celebrating renewed hopes and dreams for the future. As Kinew revisits his own childhood in Winnipeg and on a reserve in Northern Ontario, he learns more about his father's traumatic childhood at residential school. An intriguing doubleness marks The Reason You Walk, itself a reference to an Anishinaabe ceremonial song. Born to an Anishinaabe father and a non-native mother, he has a foot in both cultures. He is a Sundancer, an academic, a former rapper, a hereditary chief and an urban activist. His father, Tobasonakwut, was both a beloved traditional chief and a respected elected leader who engaged directly with Ottawa. Internally divided, his father embraced both traditional native religion and Catholicism, the religion that was inculcated into him at the residential school where he was physically and sexually abused. In a grand gesture of reconciliation, Kinew's father invited the Roman Catholic bishop of Winnipeg to a Sundance ceremony in which he adopted him as his brother. Kinew writes affectingly of his own struggles in his twenties to find the right path, eventually giving up a self-destructive lifestyle to passionately pursue music and martial arts. From his unique vantage point, he offers an inside view of what it means to be an educated Aboriginal living in a country that is just beginning to wake up to its aboriginal history and living presence. Invoking hope, healing and forgiveness, The Reason You Walk is a poignant story of a towering but damaged father and his son as they embark on a journey to repair their family bond. By turns lighthearted and solemn, Kinew gives us an inspiring vision for family and cross-cultural reconciliation, and for a wider conversation about the future of aboriginal peoples.

    Physical remnants or reminders from these conflicts and their aftermath can be found all over the country, whether in central Auckland, Wellington, Dunedin, or in more rural locations such as Te Pōrere or Te Awamutu.

    The book is a series of conversations between young John Peabody of the New England gentry and Chasing Deer, an aged Cheyenne/Lakota and keeper of the true history of the Americas. As the conversations unfold, you see the contrast between Euro-American and American Indian cultures and values, bringing many interesting questions to light. As the conversations unfold, we learn that perhaps the Amercian Indian culture has some of the answers that we are all looking for.

    From all across the continent come tales of creation and love, of heroes and war, of animals, tricksters, and the end of the world. Alfonso Ortiz, an eminent anthropologist, and Richard Erdoes, an artist and master storyteller, Indian voices in the best folkloric sources of the nineteenth century to make this the most comprehensive and authentic volume of American Indian myths available anywhere.With black-and-white drawings throughoutPart of the Pantheon Fairy Tale and Folklore Library