Critical Indigeneities

Relationality is a core principle of Indigenous studies, yet there is relatively little work that assesses what building relations looks like in practice, especially in the messy context of Native nations' governance. Focusing on the unique history and context of Osage nation building efforts, this insightful ethnography provides a deeper vision of the struggles Native nation leaders are currently facing. Exploring the Osage philosophy of moving to a new country as a framework for relational governance, Jean Dennison shows that for the Osage, nation building is an ongoing process of reworking colonial constraints to serve the nation's own ends. As Dennison argues, Osage officials have undertaken deliberate changes to strengthen Osage relations to their language, self-governance, health, and land-core needs for a people to thrive now and into the future. Scholars and future Indigenous leaders can learn from the Osage Nation's past challenges, strategies, and ongoing commitments to better enact the difficult work of Indigenous nation building.

Before European settlers arrived in North America, more than 300 distinct languages were being spoken among the continent's Indigenous peoples. But the Euro-American emphasis on alphabetic literacy has historically hidden the power and influence of Indigenous verbal and nonverbal language diversity on encounters between Indigenous North Americans and settlers. In this pathbreaking work, Phillip H. Round reveals how Native North Americans sparked a communications revolution in their adaptation and resistance to settlers' modes of speaking and writing. Round especially focuses on communication through inscription-the physical act of making a mark, the tools involved, and the social and cultural processes that render the mark legible. Using methods from history, literary studies, media studies, linguistics, and material culture studies, Round shows how Indigenous graphic practices embodied Native epistemologies while fostering linguistic innovation. Round's broad theory of graphogenesis-creating meaningful inscription-leads to new insights for both the past and present of Indigenous expression in a range of forms. Readers will find powerful new insights into Indigenous languages and linguistic practices, with important implications not just for scholars but for those working to support ongoing Native American self-determination.

Freedom's Mirage traces the exceptional life of Virgil Bennehan, born in bondage in 1808 in Piedmont North Carolina, who rose to become an enslaved doctor on one of the South's largest plantations and to view himself as a friend to Black and white people alike. Emancipated in 1848 but required to leave the state to be free, he was sent to Liberia. Though richly endowed and royally welcomed, he found himself subject to new rulers and mired in the worst medical catastrophe in Liberian history. Recrossing the Atlantic, he boldly returned to North Carolina to warn slave owners that Liberia was a death trap. Yet again exiled from his native state, he declared in March 1849 his intention to go to gold rush California, the one place at midcentury that seemed to offer an open field, even to a man of color. Intrepidly researched and grippingly told, Virgil Bennehan's story reveals the complexity and fragility of human relationships within bondage. Once liberated, Bennehan led a tumultuous life that dramatized the fleeting promise and pervasive limits of Black freedom in the era of slavery-and foreshadowed the future for generations that followed.

"Aloha" is at once the most significant and the most misunderstood word in the Indigenous Hawaiian lexicon. For Kānaka Maoli people, the concept of "aloha" is a representation and articulation of their identity, despite its misappropriation and commandeering by non-Native audiences in the form of things like the "hula girl" of popular culture. Considering the way aloha is embodied, performed, and interpreted in Native Hawaiian literature, music, plays, dance, drag performance, and even ghost tours from the twentieth century to the present, Stephanie Nohelani Teves shows that misunderstanding of the concept by non-Native audiences has not prevented the Kānaka Maoli from using it to create and empower community and articulate its distinct Indigenous meaning.While Native Hawaiian artists, activists, scholars, and other performers have labored to educate diverse publics about the complexity of Indigenous Hawaiian identity, ongoing acts of violence against Indigenous communities have undermined these efforts. In this multidisciplinary work, Teves argues that Indigenous peoples must continue to embrace the performance of their identities in the face of this violence in order to challenge settler-colonialism and its efforts to contain and commodify Hawaiian Indigeneity.

In this ethnography of Navajo (Diné) popular music culture, Kristina M. Jacobsen examines questions of Indigenous identity and performance by focusing on the surprising and vibrant Navajo country music scene. Through multiple first-person accounts, Jacobsen illuminates country music's connections to the Indigenous politics of language and belonging, examining through the lens of music both the politics of difference and many internal distinctions Diné make among themselves and their fellow Navajo citizens. As the second largest tribe in the United States, the Navajo have often been portrayed as a singular and monolithic entity. Using her experience as a singer, lap steel player, and Navajo language learner, Jacobsen challenges this notion, showing the ways Navajos distinguish themselves from one another through musical taste, linguistic abilities, geographic location, physical appearance, degree of Navajo or Indian blood, and class affiliations. By linking cultural anthropology to ethnomusicology, linguistic anthropology, and critical Indigenous studies, Jacobsen shows how Navajo poetics and politics offer important insights into the politics of Indigeneity in Native North America, highlighting the complex ways that identities are negotiated in multiple, often contradictory, spheres.

By 2009, reverberations of economic crisis spread from the United States around the globe. As corporations across the United States folded, however, small businesses on the Qualla Boundary of the Eastern Band of Cherokee Indians (EBCI) continued to thrive. In this rich ethnographic study, Courtney Lewis reveals the critical roles small businesses such as these play for Indigenous nations. The EBCI has an especially long history of incorporated, citizen-owned businesses located on their lands. When many people think of Indigenous-owned businesses, they stop with prominent casino gaming operations or natural-resource intensive enterprises. But on the Qualla Boundary today, Indigenous entrepreneurship and economic independence extends to art galleries, restaurants, a bookstore, a funeral parlor, and more. Lewis's fieldwork followed these businesses through the Great Recession and against the backdrop of a rapidly expanding EBCI-owned casino. Lewis's keen observations reveal how Eastern Band small business owners have contributed to an economic sovereignty that empowers and sustains their nation both culturally and politically.

This path breaking book documents the transformation of reproductive practices and politics on Indian reservations from the late nineteenth century to the present, integrating a localized history of childbearing, motherhood, and activism on the Crow Reservation in Montana with an analysis of trends affecting Indigenous women more broadly. As Brianna Theobald illustrates, the federal government and local authorities have long sought to control Indigenous families and women's reproduction, using tactics such as coercive sterilization and removal of Indigenous children into the white foster care system. But Theobald examines women's resistance, showing how they have worked within families, tribal networks, and activist groups to confront these issues. Blending local and intimate family histories with the histories of broader movements such as WARN (Women of All Red Nations), Theobald links the federal government's intrusion into Indigenous women's reproductive and familial decisions to the wider history of eugenics and the reproductive rights movement. She argues convincingly that colonial politics have always been--and remain--reproductive politics. By looking deeply at one tribal nation over more than a century, Theobald offers an especially rich analysis of how Indigenous women experienced pregnancy and motherhood under evolving federal Indian policy. At the heart of this history are the Crow women who displayed creativity and fortitude in struggling for reproductive self-determination.

As the enduring "last frontier," Alaska proves an indispensable context for examining the form and function of American colonialism, particularly in the shift from western continental expansion to global empire. In this richly theorized work, Juliana Hu Pegues evaluates four key historical periods in U.S.-Alaskan history: the Alaskan purchase, the Gold Rush, the emergence of salmon canneries, and the World War II era. In each, Hu Pegues recognizes colonial and racial entanglements between Alaska Native peoples and Asian immigrants. In the midst of this complex interplay, the American colonial project advanced by differentially racializing and gendering Indigenous and Asian peoples, constructing Asian immigrants as "out of place" and Alaska Natives as "out of time." Counter to this space-time colonialism, Native and Asian peoples created alternate modes of meaning and belonging through their literature, photography, political organizing, and sociality. Offering an intersectional approach to U.S. empire, Indigenous dispossession, and labor exploitation, Space-Time Colonialism makes clear that Alaska is essential to understanding both U.S. imperial expansion and the machinations of settler colonialism.

Latin America's Indigenous writers have long labored under the limits of colonialism, but in the late twentieth and twenty-first centuries, they have constructed a literary corpus that moves them beyond those parameters. Gloria E. Chacon considers the growing number of contemporary Indigenous writers who turn to Maya and Zapotec languages alongside Spanish translations of their work to challenge the tyranny of monolingualism and cultural homogeneity. Chacon argues that these Maya and Zapotec authors reconstruct an Indigenous literary tradition rooted in an Indigenous cosmolectics, a philosophy originally grounded in pre-Columbian sacred conceptions of the cosmos, time, and place, and now expressed in creative writings. More specifically, she attends to Maya and Zapotec literary and cultural forms by theorizing kab'awil as an Indigenous philosophy. Tackling the political and literary implications of this work, Chacon argues that Indigenous writers' use of familiar genres alongside Indigenous language, use of oral traditions, and new representations of selfhood and nation all create space for expressions of cultural and political autonomy. Chacon recognizes that Indigenous writers draw from universal literary strategies but nevertheless argues that this literature is a vital center for reflecting on Indigenous ways of knowing and is a key artistic expression of decolonization.

In 1972, the Bureau of Indian Affairs terminated its twenty-year-old Voluntary Relocation Program, which encouraged the mass migration of roughly 100,000 Native American people from rural to urban areas. At the time the program ended, many groups--from government leaders to Red Power activists--had already classified it as a failure, and scholars have subsequently positioned the program as evidence of America's enduring settler-colonial project. But Douglas K. Miller here argues that a richer story should be told--one that recognizes Indigenous mobility in terms of its benefits and not merely its costs. In their collective refusal to accept marginality and destitution on reservations, Native Americans used the urban relocation program to take greater control of their socioeconomic circumstances. Indigenous migrants also used the financial, educational, and cultural resources they found in cities to feed new expressions of Indigenous sovereignty both off and on the reservation. The dynamic histories of everyday people at the heart of this book shed new light on the adaptability of mobile Native American communities. In the end, this is a story of shared experience across tribal lines, through which Indigenous people incorporated urban life into their ideas for Indigenous futures.

From 1898 until World War II, U.S. imperial expansion brought significant numbers of white American women to Guam, primarily as wives to naval officers stationed on the island. Indigenous CHamoru women engaged with navy wives in a range of settings, and they used their relationships with American women to forge new forms of social and political power. As Christine Taitano DeLisle explains, much of the interaction between these women occurred in the realms of health care, midwifery, child care, and education. DeLisle focuses specifically on the pattera, Indigenous nurse-midwives who served CHamoru families. Though they showed strong interest in modern delivery practices and other accoutrements of American modernity under U.S. naval hegemony, the pattera and other CHamoru women never abandoned deeply held Indigenous beliefs, values, and practices, especially those associated with inafa'maolek-a code of behavior through which individual, collective, and environmental balance, harmony, and well-being were stewarded and maintained. DeLisle uses her evidence to argue for a "placental politics-a new conceptual paradigm for Indigenous women's political action. Drawing on oral histories, letters, photographs, military records, and more, DeLisle reveals how the entangled histories of CHamoru and white American women make us rethink the cultural politics of U.S. imperialism and the emergence of new Indigenous identities.

For hundreds of years, American artisanship and American authorship were entangled practices rather than distinct disciplines. Books, like other objects, were multisensory items all North American communities and cultures, including Native and settler colonial ones, regularly made and used. All cultures and communities narrated and documented their histories and imaginations through a variety of media. All created objects for domestic, sacred, curative, and collective purposes.⍾⍾In this innovative work at the intersection of Indigenous studies, literary studies, book history, and material culture studies, Caroline Wigginton tells a story of the interweavings of Native craftwork and American literatures from their ancient roots to the present. Focused primarily on North America, especially the colonized lands and waters now claimed by the United States, this book argues for the foundational but often-hidden aesthetic orientation of American literary history toward Native craftwork. Wigginton knits this narrative to another of Indigenous aesthetic repatriation through the making and using of books and works of material expression. Ultimately, she reveals that Native craftwork is by turns the warp and weft of American literature, interwoven throughout its long history.

Faint traces of Indigenous people and their histories abound in American media, memory, and myths. Indigeneity often remains absent or invisible, however, especially in contemporary political and intellectual discourse about white supremacy, anti-Blackness, and racism in general. In this ambitious new book, Kevin Bruyneel confronts the chronic displacement of Indigeneity in the politics and discourse around race in American political theory and culture, arguing that the ongoing influence of settler-colonialism has undermined efforts to understand Indigenous politics while also hindering conversation around race itself. By reexamining major episodes, texts, writers, and memories of the political past from the seventeenth century to the present, Bruyneel reveals the power of settler memory at work in the persistent disavowal of Indigeneity. He also shows how Indigenous and Black intellectuals have understood ties between racism and white settler memory, even as the settler dimensions of whiteness are frequently erased in our discourse about race, whether in conflicts over Indian mascotry or the white nationalist underpinnings of Trumpism. Envisioning a new political future, Bruyneel challenges readers to refuse settler memory and consider a third reconstruction that can meaningfully link antiracism and anticolonialism.

Renowned human rights activist Michael "Mike" Wilson has borne witness to the profound human costs of poverty, racism, border policing, and the legacies of colonialism. From a childhood in the mining town of Ajo, Arizona, Wilson's life journey led him to US military service in Central America, seminary education, and religious and human rights activism against the abuses of US immigration policies. With increased militarization of the US-Mexico border, migration across the Tohono O'odham Nation surged, as did migrant deaths and violent encounters between tribal citizens and US Border Patrol agents. When Wilson's religious and ethical commitments led him to set up water stations for migrants on the Nation's lands, it brought him into conflict not only with the US government but also with his own tribal and religious communities. This richly textured and collaboratively written memoir brings Wilson's experiences to life. Joining Wilson as coauthor, Jose Antonio Lucero adds political and historical context to Wilson's personal narrative. Together they offer a highly original portrait of an O'odham life across borders that sheds light on the struggles and resilience of Native peoples across the Americas.

Statistics indicate that Indigenous people worldwide suffer disproportionately poor health outcomes. Since the mid-twentieth century, health activism has become increasingly central to expressions of Indigenous sovereignty and survivance. In this innovative comparative study, Maria John assesses the histories of urban Indigenous health activism in the United States and Australia and how it has sought to counter the medical mistreatment and neglect that Indigenous people have historically faced in these nations. From the crisis of health care access in the 1970s to the strength of Indigenous community responses to COVID-19, John shows how the creation of Indigenous community-controlled health clinics has been a vital response to settler colonial structures of neglect in medical care. John illustrates that these clinics have also created a new kind of political space where Indigenous people from different tribal nations and geographies can develop and practice new ideas of nonterritorial sovereignty and pan-Indigenous solidarities across regions and nations. John's arguments expand our understanding of the ways urban places and spaces foster possibilities for Indigenous communities, and her focus on health reveals how Indigenous people strategize, struggle, and work against systems they were never meant to survive.