Red World and White: Memories of a Chippewa Boyhood by John Rogers (Chief Snow Cloud) is a narrative account of an Ojibwe man's childhood and adolescence. John Rogers was a White Earth Anishinaabeg born in 1890. He attended Flandreau Indian School in North Dakota from the age of six until he was twelve. After this boarding school experience Rogers returned to his Minnesota home and attended reservation boarding school. The narrative begins when John Rogers is twelve years of age and continues until 1909 when he is reunited with his father at Cass Lake.
Since the colonization of Indigenous peoples in North America, the roles of Native women within their societies have been concealed or, at best, misunderstood. By examining gender status, and particularly power, in ten culture areas, Women and Power in Native North America, edited by Laura F. Klein and Lillian A. Ackerman, seeks to draw away the curtain of silence surrounding the lives of Native North American women. Power is understood to be manifested in a multiplicity of ways: through cosmology, economic control, and formal hierarchy.
The Chippewas of Lake Superior is a reprint of Edmund Jefferson Danziger's 1979 historical text about the Ojibwe of Bad River, Red Cliff, Lac Court Oreilles, Keweenaw Bay and Lac du Flambeau reservations in Wisconsin, and the Nett Lake, Fond du Lac, and Grand Portage reservations in Minnesota. Historian Edmund Danziger portrays Ojibwe culture as static in the opening chapter and then goes on to describe the impact of French, British and American fur traders, missionaries and government officials on the Ojibwe people.
The Potawatomi Nation was the dominant people in the region of Wisconsin, Illinois, Indiana, and southern Michigan during the seventeenth and early eighteenth centuries. Active participants in the fur trade, and close friends with many French fur traders and government leaders, the Potawatomis remained loyal to New France throughout the colonial period, resisting the lure of the inexpensive British trade goods that enticed some of their neighbours into alliances with the British.
In the early 1970s, the United States federal government began recognizing self-determination for American Indian nations. As sovereign entities, Indian nations have been able to establish policies concerning health care, education, religious freedom, law enforcement, gaming, and taxation. Yet these gains have not gone unchallenged. Starting in the late 1980s, states have tried to regulate and profit from casino gambling on Indian lands. Treaty rights to hunt, fish, and gather remain hotly contested, and traditional religious practices have been denied protection.
American Indian Archery by Reginald and Gladys Laubin is the 1980 resource book about archery as developed by Indigenous peoples of North America. Following an introduction and history of archery are chapters on comparison of bows, bow making and sinewed bows, horn bows, strings, arrows, quivers, shooting, medicine bows, crossbows, and blowguns.
In these short stories, Jack D. Forbes captures the remarkable breadth and variety of American Indian life. Drawing on his skills as scholar and Native American activist, and, above all, as artist, Forbes enlarges our sense of how American Indians experience themselves and the world around them. Though all the main characters are of Indigenous descent, each is a unique combination of tribal origin, social status, age, and life-style-from Native Elder and college professor to lesbian barmaid and Chicano adolescent. Nevertheless the U.S.
In The Dream Seekers: Native American Visionary Traditions of the Great Plains, Lee Irwin demonstrates the central importance of visionary dreams as sources of empowerment and innovation in Plains spirituality. Irwin draws on 350 visionary dreams from published and unpublished sources that span 150 years to describe the shared features of cosmology for twenty-three Plains Nations. This comprehensive work is not a recital but an understandable exploration of the spirituality of Plains Peoples.