Native American (History)

This article explores the widespread phenomenon of anti-colonial movements that relied on magical rituals for protection against European weapons. It examines both the beliefs of the magical practitioners themselves, and those of colonizing observers whose fascination with stories of "primitive magic" contributed to their contrasting self-representations as superior beings in possession of technological wonders. North America's Ghost Dance movement, China's Boxer Rebellion, and East Africa's Maji Maji uprising took place on three different continents but occurred almost simultaneously. The cases come from a narrow period of time, roughly 1890 to 1910, during a peak of colonial violence all over the world.

The latest novel by Mona Susan Power (Dakota), A Council of Dolls (2023), represents Indigeneity as a site of colonially induced and intergenerationally transmitted trauma as it narrates the fictional
autobiographies of three women from successive generations of the same family. The article explores how Power writes decoloniality through a transgressional complex, reclaiming (the) Indigenous (and) womanhood as spaces of decentering colonial(ist) logic and praxis. It argues that the transgressive chronology, naming, ways of surviving trauma, and other rule-breaking acts in the novel constitute a multi-layered strategy of unmaking coloniality and constructing healing as a process of resubjectification of dually othered Indigenous women.

The Queen Regent Kaahumanu (Kuhina Nui),1 the last wife of Kamehameha I,2 was a primary force for Christianity in the Hawaiian Islands in the first half of the nineteenth century, which helped set the stage for the Great Hawaiian Revival, the growth of churches, and Hawaii's early educational system. Forbes writes that the "entire mission owed its success more to the assistance of the great chiefess Ka'ahumanu than to any other person."3 While at first seemingly rejecting the cause of Christ, she still appeared to see the value in Christianity and had already been deeply affected by the turn of events for Christ in Tahiti and was well aware of their move from polytheism to monotheism which involved the burning of their idols. This move of providence seems to have influenced her decision in ordering the burning of approximately 102 of Hawaii's idols as well as working to abolish the kapu system, a short time before the arrival of the missionaries.4 Jennifer Thigpen notes in her work Island Queens and Mission Wives, that after the missionaries arrival and with much effort on their behalf, including Sybil Bingham's care for her while she was sick along with the persistent witness of the other missionary

The Queen Regent Kaahumanu (Kuhina Nui),1 the last wife of Kamehameha I,2 was a primary force for Christianity in the Hawaiian Islands in the first half of the nineteenth century, which helped set the stage for the Great Hawaiian Revival, the growth of churches, and Hawaii's early educational system. Forbes writes that the "entire mission owed its success more to the assistance of the great chiefess Ka'ahumanu than to any other person."3 While at first seemingly rejecting the cause of Christ, she still appeared to see the value in Christianity and had already been deeply affected by the turn of events for Christ in Tahiti and was well aware of their move from polytheism to monotheism which involved the burning of their idols. This move of providence seems to have influenced her decision in ordering the burning of approximately 102 of Hawaii's idols as well as working to abolish the kapu system, a short time before the arrival of the missionaries.4 Jennifer Thigpen notes in her work Island Queens and Mission Wives, that after the missionaries arrival and with much effort on their behalf, including Sybil Bingham's care for her while she was sick along with the persistent witness of the other missionary

This document contains a copy of the original 1859 annuity payment roll for the Lake Superior Chippewa bands residing in Wisconsin and Minnesota, and a roll for the Lake Superior Chippewa bands residing in Michigan and part of the Lac du Flambeau bands residing in Wisconsin.

This is a process called tiering and is recommended in environmental impact assessment (EIS) guidelines. Tiering permits the EIS to contain environmental impact findings produced during earlier studies of the project proposal, such as at the Environmental Assessment stage. Tiering reduces redundant research, assures that all pertinent research is included in the EIS, and permits the EIS to contain more project -specific information and conclusions.

A spanyolországi Marbella városában a Coto Correa régészeti lelőhelyen nemrégiben felfedezett kőkori írásemlék olvasatát közlöm az alábbi cikkben. Az elolvasására a nemrég felfedezett, a szkíták, hunok és avarok leletein is felbukkanó magyar hieroglif írás, a napjainkban is használatos székely írás elődje adott lehetőséget. A szójeles magyar hieroglif írás a kőkori ősvallás jelkészletéből maradt ránk és rövid ősvallási fohászok leírására volt képes. Már a kőkorban elterjedt az Ibériai félszigettől Amerikáig. A marbellaihoz hasonló hieroglifikus szövegeket napjainkban is készítenek a hímes tojásokat, vagy cserépedényeket díszítő magyar népművészek.

A Carta de Pero Vaz de Caminha, datada e 01/05/1500, é considerada a "Certidão de Nascimento do Brasil", o estuda dos dados contidos na carta e os de autores quinhentas levam a conclusão que Cabral chegou no Rio Grande do Norte e não na Bahia.

Mexico) lives in Albuquerque, NM, and works as an independent consultant for Native American communities and schools. She has published stories and poems in various anthologies. *Native American refers to contemporary U.S. indigenous people. Indian refers to these same people in a historical sense. I grew up speaking English, but English is not my language. It is the language of my conquerors, and my speaking it serves to remind me and others that I am of a conquered people. My mother tongues are Cherokee and Choctaw. However, I have virtually no knowledge of Cherokee and limited ability in Choctaw, which I am having to learn as a second language as an adult. Language loss in my family follows the historical pattern of immigration: as my grandmothers, already bilingual, left their respective Indian Nations and moved into the United States, loss of their languages was complete by the third

Writing retreats provide time away from distractions to write manuscripts, grant applications, books, or dissertations. A unique characteristic of writing retreats is that they form a “community of scholars,” which is culturally congruent with Indigenous intellectuals, who are familiar with community as an essential way of life. This article presents two case studies and data about the experiences from a national Native American scholars’ cohort (n=6) and an Indigenous writing retreat from mainly Haudenosaunee writers in Mohawk Country (n=22). Evaluative feedback from aggregated writing retreats endorses the feasibility, growth, and advocacy of future writing retreats. Results shared that protective writing times increased meaningful productivity. Core values related to a community-based participatory research framework learned from a confederacy of tribes and their urban partners were also shared.

The Red Stick War (1813-1814), often overshadowed by the broader War of 1812, represented both a Creek civil war and a decisive moment in U.S. expansion into the Southeast. Sparked by divisions within the Creek Confederacy between accommodationist Lower Creeks and traditionalist Upper Creeks, also known as Red Sticks, the conflict embodied the struggle between cultural preservation and assimilation under mounting U.S. pressure. Inspired by Tecumseh's call for pan-Indian resistance and fueled by spiritual revival, the Red Sticks launched attacks that culminated in the Fort Mims massacre, prompting a full-scale U.S. military response under General Andrew Jackson. Key battles at Tallushatchee, Talladega, Emuckfau Creek, and ultimately Horseshoe Bend shattered Creek resistance, leading to the Treaty of Fort Jackson and the cession of over 21 million acres of land. The war accelerated the decline of Creek sovereignty, deepened internal divisions, and set a precedent for future U.S. policies of removal and displacement. This study situates the Red Stick War within the dual context of Native resistance and American expansionism, arguing that it was not merely a regional conflict but a transformative episode that reshaped the political and cultural landscape of the 19th-century American South.

This document contains a copy of the original 1849 annuity payment roll for the Grand River bands of Ottawa Indians of Michigan along with a transcription of the roll and an index of names. These payments were made under the provisions of the treaties of August 3, 1795, November 17, 1807, September 17, 1818 and August 29, 1821.

Az írástörténetnek van néhány kevéssé ismert szereplője, mint az egymással valamiképpen összefüggő protoelámi írás, a legkorábbi sumér képírás, a Tepe Yahja-i jelkészlet, az indus írás stb. Az utóbbi időben felmerült néhány új körülmény, ami miatt az érdeklődés homlokterébe került közülük az indus és a tamil írás.

Futótűzként terjedt el egy hír a sajtóban, miszerint Tamil Nadu kormánya 1 millió dolláros jutalmat ajánlott fel annak, aki meg tudja fejteni az Indus-völgyi civilizáció, a világ egyik legrégebbi városi kultúrájának írását. MK Sztálin főminiszter egy új tanulmány nyomán tette ezt a bejelentést.

Az említett tanulmány ugyanis feltűnő hasonlóságokat mutatott ki az indus írásjelek és az ókori tamil jelek között. Dr. Asko Parpola sok évtizedes munkájának összefoglalója, Az Indus forgatókönyv megfejtése a Cambridge University Press gondozásában jelent meg 1994-ben.

Dr. Asko Parpola eredményeit azzal egészíthetem ki, hogy felmutatom az indus írás jeleinek, a tamil kerámiajeleknek, valamint a székely írás előzményét jelentő magyar hieroglif írás jeleinek néhány egyezését. Úgy gondolom, hogy ez erősíti az indus-völgyi kultúra tamil kapcsolatának lehetőségét, mert a magyar és a tamil nyelv is rokonságszerű kapcsolatban áll egymással. A magyar-indusvölgyi-tamil kapcsolatokat az Asko Parpola által bemutatott tamil írásemlékeken található magyarazonos jelek és egy jól elolvasható tamil mondat is alátámasztani látszik.

While David Malo's work "Moolelo Hawaii" is well known for its historical value in regard to early Hawaiian culture and history, his life as a Christian minister and apologist has received less review. This paper examines a seemingly forgotten sermon uncovered in an online Hawaiian archive in which Malo provides a defense of two primary tenets of Christian belief in the face of a growing Hawaiian atheistic culture of his day.

The First Lady's Let's Move! in Indian Country (LMIC) Initiative brings together federal agencies, communities, nonprofits, and corporate partners to support and advance the work that tribal leaders and community members are already doing to improve the health of American Indian and Alaska Native children.

In https://www.reddit.com/r/HistoricalLinguistics/comments/1n0czht/utoaztecan_w%C3%AF_o/ I said
that Uto-Aztecan *Cw & *Cy existed, partially seen by optional *yV > i, *wV > o \ u (no *e is known
in PUA). Now, I have ev. that one root possessed both, seen by both changes in *syawha(l) \ *syahwa \
*syawa 'green / grass / leaf'. The movement of *h (or maybe older *x, etc.) is consistent with later
variation of h & glottal stop. Indeed, with the "glottal stop hop" seen in the varying placement of
glottal stops in clear cognates, I think *h or *x was was moved at an earlier stage.
The changes of *syawhal > *siwi(l) are seen in *sawa ‘leaf' vs. *siwi(C) ‘green growth /
green’. Stubbs :
>
1294. *sawa ‘leaf’: VVH64 *sawa ‘leaf’; M67-255 *sawa ‘leaf’; B.Tep54 *haahaga ‘leaves’;
L.Son233 *sawa ‘hoja’; CL.Azt97 *šVwV ‘leaf’; M88-sa1 ‘leaf’; Stubbs2003-45; KH/M06-sa1 *sawa:
NP sawapi ‘sage’; TO; Nv; PYp; NT; ST; Eu; Tbr; Yq; My; Wr; Tr; Cr; Wc, CN. As one can see, a form
of *sawa appears in every SUA language. Note Cr’s similarity to Tbr in *w > mw. [Tbr/Cr *w > mw]
[SUA: Tep, Trn, Cah, Opn, Tbr, CrC, Azt]
CN iswa-tl
...
1077. *siwi(C) ‘green growth’: AMR 1996d suggests *siwiC for Hp siwi ‘Parryela filifolia (shrub sp.)
and CN siwi-tl ‘greenery, foliage, herb, leaf, turquoise, year’ as a separate set. Might this tie to *sawa
‘leaf’? [NUA: Hp; SUA: Azt]
>
His "Might this tie to *sawa ‘leaf’?" is essentially certain. It would be foolish to separate words
varying only by *a vs. *i when alternations of V's are known within many other roots (those of exactly
the same meaning). This can also be seen in alt. of *w \ *m (more below) in related *syahwal >
*sa(h)mul :
>
1057a. *(pa)-samaC / *-samhuC ‘grass’: BH.Cup *samVt ‘grass’; M67-204 *(pa-)sa/*(pa-)ca ‘grass’;
CL.Azt237; Fowler83; M88-sa22; Munro.Cup53; KH.NUA; KH/M06-pa39: CL.Azt237 also discuss
the difficulties of these words: Ca sámat ‘brush, herb, grass’; Cp sámat ‘grass sp.’; Ls şáámu-t ‘grass,
hay, weeds’; Sr haamt ‘grass’; Ktn hamat; Sh sihmu ‘bunch grass’ matches Ls with i resulting from
schwa-like behavior in the first vowel, and perhaps CN icmoliini ‘sprout again, grow, appear’ in the
first two syllables, but not count yet. [NUA: Tak, Num]
1057b. *(pa)-soho ‘grass’ (< *-samhuC?): Hp söhö ‘galleta grass’; Hp(S) pashö; My básso ‘zacate’;
AYq vaso ‘grass’. [NUA: Hp; SUA: Cah]
>
Here, there is clear ev. of *sam(h)aC vs. *soho within Root 1057. Since *wa > *o fits previous ev.,
older *sahwa > *soho is needed if they're related at all. Since both this & *sahwal > *sam(h)uC \ -aC
are also needed, no simpler sequence exists. More ev. exists in the likelihood of *kw (very common in
the world), with an environmentally iregular *Cw > *Cm (*Cw also seen in effects on V ) :
*kwimya 'come' > NPt. kimma, Mn. kima [*my > *m(m) ]
*kwimya 'come' > *kwomya ( > *kyomwa ?) > Tr. komu
*kwimya 'come' > *kwiwya > *kwiya [dsm.] > N. ki/kiiwi 'come to do s.th.', SPt. -ki- 'come in order
to’
*kwimya 'come' > *kmimya; likely *km- > *gm- > g- in Stubbs' "*We may want to keep in mind NT
gíími 'ven acá!' and NT giíñ-kiaá 'ven acá!' in case the voicing in Tep is someday explained."
The need for *-my- is probably also seen in Tübatulabal. There are 2 kinds of verbs with kVN-, and
only one turns kVN- -> *VN-kVN- > kVŋgVN. Based on similar tïŋwa -> atelic *ïŋ-tïŋwa > ïndïŋwa
'to summon', it seems that only nasals in the same syllable were reduplicated. Thus, the alternation in
Tü. *kwimya > atelic kima-t vs. telic *im-kim > iŋgim shows the presence of a nasal in the
syllable. For *kwim-ya vs. standard *ki-ma, unexplained -mm- in cognates also favors *-my-.
These alternations are known, but previously assumed to show simple irregular nasal assimilation
(Stubbs) creating two classes of verbs with k-N, one in which an "excrescent N appears". However, if
there was regular reduplication of nasals based on its placement in the syllable structure, then some of
these are from older *kVN-(?)V, and no irregularity is needed

¿Cómo abordar una historia del «rescate» en la Hispanoamérica colonial y decimonónica cuando su presencia documental es limitada? Constructos tales como reducir, remediar, redimir, dominio y merced, todos vinculados con el concepto y práctica del rescate, están escondidos a simple vista en los registros coloniales para que los investigadores los vean. Cada uno de ellos tiene su propia lógica y principios fundacionales relacionados con el
catolicismo y el dominio legal, pero son al mismo tiempo dimensiones del rescate mismo. Y, tal vez, aún más importante es que resulta crucial entender que los creadores contemporáneos de los documentos situaban la lógica del rescate en las inscripciones documentales (ya fuera consciente o inconscientemente), en formas legalmente aceptables y permisibles para contar la historia de la captura, intercambio e «integración» de los indígenas a una vida de servidumbre, ya fuera en casas, chacras, fincas o minas. Los expedientes de bautismo específicamente contienen información que une los puntos entre los actos no enunciados (pero presentes) de «coger» o «tomar» cautivos y las siguientes fases en su vida: el ingreso al dominio hispano y su inscripción como católicos bautizados en los registros parroquiales, con un amo o comerciante de pie a su lado.

Down through the years there has been a lack of evidence and explanation as to the cause of the burning of the church at Kailua in 1835 which led to the first stone church's construction. This paper provides key eye-witness accounts by two of the most trusted church ministers at the location, Thomas Hopu and Artemis Bishop, through the examination of articles discovered in the Ke Kumu Hawaii newspaper of that day.

This paper explores the intersection of English Literature pedagogy and Indigenous Knowledge Systems (IKS), proposing a reimagined approach that integrates indigenous epistemologies with contemporary literary studies. The study examines how oral traditions, storytelling techniques, community-based learning, and environmental consciousness inherent in IKS can enrich the teaching and interpretation of English literature. The role of indigenous languages, folklore, and spiritual narratives in literary discourse further strengthens the argument for a holistic approach to literature education. By decolonizing literary curricula and incorporating indigenous worldviews, educators can create a more inclusive, diverse, and culturally responsive literary pedagogy that aligns with the principles of sustainability, communal wisdom, and holistic education. IKS, deeply rooted in historical and cultural narratives, provides an alternative framework for understanding literature beyond the traditional Eurocentric model. Many indigenous cultures possess rich oral literatures, such as the griot tradition in West Africa [1] and the Dreamtime stories of Australian Aboriginal communities [2]. These traditions contribute to a collective understanding of history, ethics, and cultural identity, which is often neglected in Western-centric literary analysis. By incorporating such narratives into literary pedagogy, we can expand literary studies to recognize and value diverse modes of storytelling. Moreover, the ecological consciousness embedded in IKS presents a critical perspective for analysing literature. Indigenous philosophies emphasize an intrinsic connection between humans and nature, a theme evident in the works of indigenous writers such as Linda Hogan [3] and N. Scott Momaday [4]. Teaching literature through an ecocritical lens informed by IKS allows students to explore sustainability and environmental ethics in ways that resonate with contemporary global concerns. Additionally, integrating IKS in literature courses fosters a pedagogy of inclusivity, ensuring that diverse perspectives are acknowledged and valued. This paper thus aims to highlight the significance of rethinking literary pedagogy by integrating IKS, drawing on case studies, theoretical foundations, and practical applications. By challenging the dominance of Western literary frameworks and embracing indigenous epistemologies, the future of English literature teaching can move towards a more comprehensive and equitable educational paradigm.

The present essay examines Guamán Poma's treatment of castes in the early colonial Andes, taking into account the context of Spanish and indigenous anxiety regarding the emergence of mestizos and creoles. Despite taking opposing positions on the treatment of Indians and the role of the Church in the colonial Andean world, Ávila, the Jesuits, and Guamán Poma shared concerns about the mestizo issue, albeit from different perspectives. In any case, they all seemed to advocate for an ideal identity in which mestizos—and, as we will see later, creoles and mulattos for the Andean chronicler—were not welcome in indigenous colonial Peru.

This thesis explores preliminary lexical parallels between Turkic languages and selected Native American languages, including Aleut, Yucatec Maya, and Nahuatl. These observations are considered in the context of possible prehistoric migrations across Beringia and broader debates about the possibilities of deep genetic relationships among world languages. While the findings are tentative, recurring phonological and semantic similarities suggest potential avenues for research involving linguistics, archaeology, and population genetics. The study contributes to long-range comparative linguistics by providing evidence for possible lexical continuity between Eurasian and American language families, while also critically evaluating the possibility that these resemblances are coincidental.

The copyright law of the United States (Title 17, United States Code) governs the making of photocopies or other reproductions of copyrighted material. Under certain conditions specified in the law, libraries and archives are authorized to furnish a photocopy or other reproduction. One of these specified conditions is that the photocopy or reproduction is not to be "used for any purpose other than private study, scholarship, or research." If a user makes a request for, or later uses, a photocopy or reproduction for purposes in excess of "fair use", that user may be liable for copyright infringement. This institution reserves the right to refuse to accept a copy order if, in its judgment, fulfillment of the order would involve violation of copyright law.

This study investigates the multifaceted and frequently underexamined participation of Native American nations in the American Civil War, a subject that—despite increased scholarly attention—remains marginal within mainstream historical discourse. Employing a comprehensive analysis of political motivations, internal tribal divisions, military alliances, and postwar consequences, the research elucidates the ways in which Indigenous communities engaged with the broader national conflict as part of their ongoing struggle to safeguard sovereignty, territorial integrity, and cultural continuity. Drawing on an extensive range of primary sources, including treaties, correspondence, military records, and oral histories, the study examines the strategic alignments forged with both the Union and the Confederacy by tribes such as the Cherokee, Creek, Seminole, Choctaw, and Chickasaw, situating these decisions within broader contexts of historical grievance, economic necessity, and pragmatic survival.
The analysis foregrounds the leadership and agency of figures such as Stand Watie and Opothleyahola, whose divergent wartime strategies encapsulated the internal complexities of Native political life. Their actions reflect not only the contested nature of allegiance within Indigenous nations but also the adaptability and resilience with which Native leaders navigated competing imperial powers. By interrogating these internal dynamics, the study challenges simplistic portrayals of Native involvement as monolithic or peripheral, instead situating Indigenous actors as central participants in a conflict that reshaped the geopolitical landscape of North America.
In addressing the postwar period, the research critically engages with the patterns of dispossession, treaty violations, and intensified federal oversight that followed Native participation in the war. These outcomes underscore the paradox of Indigenous wartime engagement: substantial contributions to the military and political theaters were met with systemic betrayal and the erosion of self-determination. By centering Indigenous perspectives, this work contributes to a decolonial historiography that reframes the Civil War as a transformative event in Native American history—one that profoundly influenced questions of sovereignty, identity, and survival well into the modern era.

This paper deals with the history and legend about the origin of the so-called "Pineys" in the Pine Barrens of Southern New Jersey. According to legend, they descent from Tories, disowned Quakers, Hessian soldiers, pirates, and American Indians. With the exception of the Quakers, most of the legend is not true. In the late nineteenth century, the stereotype developed of the Pineys as an inbred group of "social degenerates." But in the late twentieth century the image of the Pineys became positive with the development of "Piney Power" bumper stickers.

Thomas Hopu was one of several Hawaiians who had traveled to America as a teenager in 1809 (A Narrative of Five Youths from the Sandwich Islands, eventually converted to Christianity and attended the Cornwall Foreign Mission School with Henry Obookiah and John Honoli'i in Connecticut in 1815 (www.punahou.edu). Hopu would in due course return to Hawaii, after Obookiah's unfortunate death, along with the first missionaries to Hawaii, to share Christ with his homeland. While Hopu penned his personal memoir before he returned to the Islands, there have been no known writings published by him after he arrived and throughout his Hawaiian ministry. However, recently while researching the Great Hawaiian Revival, I discovered three articles in the Ke Kumu Hawaii newspaper which appear to have been written by Hopu. This article presents one of the articles and presents evidence for its provenance.

This article discuses technology used to develop graphic material in fine arts classes. The purpose of fine arts classes is to teach students to draw on a variety of graphic materials; to teach them to see, comprehend, understand and appreciate the beauties of being and art; to develop aesthetic and artistic taste, to expand the scope of artistic thought; to develop artistic creativity and imagination, to help them find their own style, their own way of creativity.

Here, we look at United States v. Dann (1985), when the US tackled Western Shoshone sisters Mary and Carrie Dann for grazing their herds without "permits". The Bureau of Land Management (BLM) not only challenged their grazing, but bulldozer-chained acres of pine-nut trees, destroying a traditional food, to "open" the land to outside ranchers.  United States v. Dann is, without doubt, the most bizarre case of federal anti-Indian law "trust" doctrine to emerge from the Supreme Court. Even more bizarre than the original case that initiated "trust" doctrine in 1831. And that's saying something.

According to traditional belief of Ojibwe, Cree, Innu Cree, and other northern woodlands hunter-fisher-gatherers, slain game will reincarnate if proper protocol is followed. Several tales from William Jones’ Ojibwa Texts, as well as some other stories, pertain to this theme. I have decided it would be useful to pull together my ethno-discursive translations of these, along with relevant ethnohistory and ethnography, lest they get lost among the scores of translation-studies on my website. They should be of interest to anyone researching indigenous beliefs about the natural world cross-culturally. I added a tale about Soaring Eagle, which speaks to theme of not overusing resources.

Transcribed in this document is the 1853 annuity payment roll for the Chippewas of Saginaw, Swan Creek and Black River of Michigan. This document includes a transcription of the payment roll, a copy of the original roll and an index of names.

The Piney Woods of eastern North Carolina compass the Outer Banks; the port cities of Bath, New Bern, and Beaufort along Albemarle and Pamlico Sounds and Wilmington on the Cape Fear River; the plantations of eastern North Carolina; escape slave refuge in the Dismal Swamp on the Virginia border and the Lumbees in what is known as the Sandhills of southeastern North Carolina. It is a land of legends, such as the Lost Colony of Roanoke; pirates and privateers; plantation houses and a colonial governor’s mansion in New Bern; the brutality of slavery and the Jonkanoo festival; Civil War battles and blockade runners, tri-racial segregation; the Wilmington massacre of 1898; and the Civil Rights movement, including the case Wilmington Ten in 1971. Today, it is a region that has large hog farms, its own style of barbeque, and was the birthplace of Pepsi Cola. Like the rest of the South, and even the United States as a whole, it is a place of the good, the bad, and the ugly.

In the nineteenth century, foreigners to Hawaiʻi put forth many theories about the origin of Kānaka Hawaiʻi (Native Hawaiians). Rather than accept these theories, which often advanced colonial aims, Kānaka developed counternarratives that repurposed ideas brought from foreign lands. Some of these ideas came from the Bible, particularly the narratives of creation in its opening pages. The nineteenth-century Kanaka historian Samuel Mānaiakalani Kamakau recounts some of these narratives. In one of them, the entire world is patterned after Hawaiʻi, and all humanity originates from Hawaiʻi. Thus, rather than being on the margins of the known world, Hawaiʻi is positioned as the center; and rather than Kānaka simply being the first settlers of Hawaiʻi, they are instead literally made from its land. Other Kānaka, such as Joseph Nāwahī, used similar accounts to galvanize Kanaka political consciousness in the wake of the overthrow of the Hawaiian kingdom. These are examples of hoʻokuʻi, or 'combinations' of new ideas with familiar ones, which served important political functions in the intellectual landscape of the time.

Can you imagine that the US can claim that an individual descendant of an Original People owes a personal financial “debt” for violating “Christian discovery”?
That story is about Western Shoshone Chief Raymond Yowell. He was 72 in 2002 when this particular phase of the US invasion of Western Shoshone lands began. At 95 today, he is still battling that alleged “debt” for “Christian discovery”… and paying for it.

This study investigates collaboration among missionaries, evangelicals, Quakers, Cherokee, Choctaw, and Seneca that developed in opposition to Indian removal. In 1829, a vigorous national antiremoval movement arose dedicated to the prevention of Cherokee removal. Nearly a decade later, a coalition of Seneca, Quakers, and New York citizens lobbied to prevent Seneca dispossession. Anglo antiremovalists worried removal would interrupt Indian evangelism; while Natives feared forced emigration from their ancestral homelands and erosion of tribal sovereignty. Why did these varied groups join forces xi against removal? Despite their divergent motivations, Native and Anglo antiremovalists shared a belief that Indian incorporation of Anglo cultural practices would bring Natives rights. They hoped Native adoption of formal education, family farming, and Christianity would yield social and political rights that could be leveraged to prevent removal. My story develops through examinations of Native-Anglo political alliances, mission Indian schools, black slavery in the Cherokee and Choctaw Nations, and Native cultural change in the post-Removal era. Scholars have created an increasingly sophisticated narrative in which the Native-Anglo military and trade alliances of the colonial era gave way in the late eighteenth century to brutal, coerced dispossession. However, the story of Native history is not only about force and power. I describe how a complex process of cooperation helped to foster American empire, yet also enabled Natives to maintain tribal identity and sovereignty.

Resumo: Este artigo, escrito pelo pesquisador Emil' Keme, do povo K'iche' Maya e publicado originalmente em Maya K'iche', espanhol e inglês, é um texto seminal sobre a proposição da categoria Abiayala como interpelação das estruturas da colonialidade e da modernidade, nas quais a nomenclatura América serve ao apagamento dos povos originários desta terra, de suas histórias e culturas que resistiram e resistem aos diversos genocídios, epistemicídios e etnocídios pelos quais passaram e passam, mantendo vivas as suas lutas pela preservação de seu modo de ser no mundo, por seus territórios e direitos. Ao afirmar Abiayala como lugar de enunciação indígena trans-hemisférica, o autor apresenta possibilidades de se pensar e se produzir pontes de unidade, diálogo e de fortalecimento mútuo para essas lutas, tendo em mente a grande diversidade desses povos ante a similaridade de suas necessidades, dificuldades e desafios, em especial a organização e atuação política na busca pela conquista e garantia de direitos. Assim, essa ressiginicação ultrapassa o âmbito da linguagem, abarcando o epistemológico, geográfico, político e cultural, em um processo de reafirmação das identidades de cada povo indígena de Abiayala e de sua indigeneidade fundamentada na ancestralidade.

Robert Hall (1975:25) once equated the efforts of archaeologists to understand Cahokia with the blind men and the elephant, each archaeologist gazing intently into his or her own small part of the beast, seeking to comprehend this extinct megalopolis. Cahokia has been labeled both a state and a chiefdom, perceived as an economic giant and as economically inconsequential, as a regional military power and as a polity only in partial control of its own immediate hinterlands. How do we reconcile such divergent views? [Emerson 1997a:1]
So what was Cahokia—a chiefdom or a state? . . . [S]uch typologically framed questions do not bring understanding to the issue of Cahokian political organization. At its height, Cahokia may have had some characteristics of an incipient state that died “aborning.” During its historical political trajectory, Cahokia, at one point, was likely a “simple” chiefdom; later probably a sacral paramount chiefdom, perhaps on the verge of becoming a state; and, in its final decline, per- haps a simple chiefdom again. But these labels do not inform us in and of themselves. What . . .
is [critical is] the question of specifics. At each point in its complex development, how were Ca- hokian politics and society organized, how and when did this take place, how does this resemble other known examples of the rise of complex so- cieties, and how does this example correlate with the theoretical literature on the development of such societies? [Emerson 1997a:251]