The first Europeans to arrive in North America’s various regions relied on Native women to help them navigate unfamiliar customs and places. This study of three well-known and legendary female cultural intermediaries, Malinche, Pocahontas, and Sacagawea, examines their initial contact with Euro-Americans, their negotiation of multinational frontiers, and their symbolic representation over time. Well before their first contact with Europeans or Anglo-Americans, the three women’s societies of origin—the Aztecs of Central Mexico (Malinche), the Powhatans of the mid-Atlantic coast (Pocahontas), and the Shoshones of the northern Rocky Mountains (Sacagawea)—were already dealing with complex ethnic tensions and social change. Using wit and diplomacy learned in their Native cultures and often assigned to women, all three individuals hoped to benefit their own communities by engaging with the new arrivals. But as historian Rebecca Kay Jager points out, Europeans and white Americans misunderstood female expertise in diplomacy and interpreted indigenous women’s cooperation as proof of their attraction to Euro-American men and culture. This confusion has created a historical misrepresentation of Malinche, Pocahontas, and Sacagawea as gracious Indian princesses, giving far too little credit to their skills as intermediaries. Examining their initial contact with Europeans and their work on multinational frontiers, Jager removes these three famous icons from the realm of mythology and cultural fantasy and situates each woman’s behavior in her own cultural context. Drawing on history, anthropology, ethnohistory, and oral tradition, Jager demonstrates their shrewd use of diplomacy and fulfillment of social roles and responsibilities in pursuit of their communities’ future advantage. Jager then goes on to delineate the symbolic roles that Malinche, Pocahontas, and Sacagawea came to play in national creation stories. Mexico and the United States have molded their legends to justify European colonization and condemn it, to explain Indian defeat and celebrate indigenous prehistory. After hundreds of years, Malinche, Pocahontas and Sacagawea are still relevant. They are the symbolic mothers of the Americas, but more than that, they fulfilled crucial roles in times of pivotal and enduring historical change. Understanding their stories brings us closer to understanding our own histories.

The first Europeans to arrive in North America’s various regions relied on Native women to help them navigate unfamiliar customs and places. This study of three well-known and legendary female cultural intermediaries, Malinche, Pocahontas, and Sacagawea, examines their initial contact with Euro-Americans, their negotiation of multinational frontiers, and their symbolic representation over time. Well before their first contact with Europeans or Anglo-Americans, the three women’s societies of origin—the Aztecs of Central Mexico (Malinche), the Powhatans of the mid-Atlantic coast (Pocahontas), and the Shoshones of the northern Rocky Mountains (Sacagawea)—were already dealing with complex ethnic tensions and social change. Using wit and diplomacy learned in their Native cultures and often assigned to women, all three individuals hoped to benefit their own communities by engaging with the new arrivals. But as historian Rebecca Kay Jager points out, Europeans and white Americans misunderstood female expertise in diplomacy and interpreted indigenous women’s cooperation as proof of their attraction to Euro-American men and culture. This confusion has created a historical misrepresentation of Malinche, Pocahontas, and Sacagawea as gracious Indian princesses, giving far too little credit to their skills as intermediaries. Examining their initial contact with Europeans and their work on multinational frontiers, Jager removes these three famous icons from the realm of mythology and cultural fantasy and situates each woman’s behavior in her own cultural context. Drawing on history, anthropology, ethnohistory, and oral tradition, Jager demonstrates their shrewd use of diplomacy and fulfillment of social roles and responsibilities in pursuit of their communities’ future advantage. Jager then goes on to delineate the symbolic roles that Malinche, Pocahontas, and Sacagawea came to play in national creation stories. Mexico and the United States have molded their legends to justify European colonization and condemn it, to explain Indian defeat and celebrate indigenous prehistory. After hundreds of years, Malinche, Pocahontas and Sacagawea are still relevant. They are the symbolic mothers of the Americas, but more than that, they fulfilled crucial roles in times of pivotal and enduring historical change. Understanding their stories brings us closer to understanding our own histories.

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.

Milly Francis is the true story of the first woman to receive a special medal of honor from the U.S. Congress. Born in the Creek Nation of Alabama in around 1803, Milly was a first hand witness to the rise and fall of her father's religious movement and the Creek War of 1813-1814. By the time she was 15 years old, she had survived three wars and a desperate flight for survival to Spanish Florida. It was at that age that she saved the life of an American soldier named Duncan McCrimmon, a man who had come to Florida with Andrew Jackson's army to make war on her people during the First Seminole War of 1817-1818. Her act of mercy stunned a grateful nation and sparked a reconsideration of America's attitudes toward its original inhabitants, a process that continues to this day. In Milly Francis, Dale Cox has captured the story of a person, a time and a people. The story he weaves is touching, tragic, heroic and real.

This eclectic and carefully organized range of essays-from women's history and settler societies to colonialism and borderlands studies-is the first collection of comparative and transnational work on women in the Canadian and U.S. Wests. It explores, expands, and advances the aspects of women's history that cross national borders. Out of the talks presented at the 2002 "Unsettled Pasts: Reconceiving the West through Women's History," Elizabeth Jameson and Sheila McManus have edited a foundational text for pioneering scholars of this emergent, interdisciplinary field. "We are stepping into unfamiliar territory." This unfamiliar territory is the borderlands of women’s histories traversing the American and Canadian Wests. Specialists in women’s history, settler societies, colonialism, storytelling, education, and native and borderlands studies introduced by Elizabeth Jameson and Sheila McManus pool their distinct contributions toward forging the very first comparative, transnational collection of its kind. "We cannot build bridges across unmapped divides." Sixteen essays arising from the "Unsettled Pasts: Reconceiving the West through Women’s History" conference at the University of Calgary comprise this foundational text. One Step Over the Line is not only the map; it is the bridgework to span the transnational, gendered divide—a must for readers who have been searching for a wide, inclusive perspective on our western past. Contributors: Susan Armitage, Jean Barman, Nora Faires, Cheryl Foggo, Margaret D. Jacobs, Elizabeth Jameson, Joan M. Jensen, Cynthia Loch-Drake, Sheila McManus, Laurie Mercier, Mary Murphy, Helen Raptis, Molly P. Rozum, Char Smith, Sylvia Van Kirk, Margaret Walsh