From the first contact with Europeans to the French and Indian War, the American Revolution, and the War of 1812, the Wendat peoples have been an intrinsic part of North American history. Although the story of these peoples—also known as Wyandot or Wyandotte—has been woven into the narratives of European-Native encounters, colonialism, and conquest, the Wendats’ later experiences remain largely missing from history. From Huronia to Wendakes seeks to fill this gap, countering the common impression that these peoples disappeared after 1650, when they were driven from their homeland Wendake Ehen, also known as Huronia, in modern-day southern Ontario. This collection of essays brings together lesser-known historical accounts of the Wendats from their mid-seventeenth-century dispersal through their establishment of new homelands, called Wendakes, in Quebec, Michigan, Ontario, Kansas, and Oklahoma. What emerges from these varied perspectives is a complex picture that encapsulates both the cultural resilience and the diversity of these peoples. Together, the essays reveal that while the Wendats, like all people, are ever-changing, their nations have developed adaptive strategies to maintain their predispersal culture in the face of such pressures as Christianity and colonial economies. Just as the Wendats have linked multiple Wendakes through migrations forced and voluntary, the various perspectives of these emerging scholars are knitted together by the shared purpose of filling in Wendat history beyond the seventeenth century. This approach, along with the authors’ collaboration with modern Wendat communities, has resulted in a rich and coherent narrative that in turn enriches our understanding of North American history.

This collection of essays brings together lesser-known historical accounts of the Wendats from their mid-seventeenth-century dispersal through their establishment of new homelands, called Wendakes, in Quebec, Michigan, Ontario, Kansas, and Oklahoma.

"Situated within the area stretching from Georgian Bay in the north to Lake Simcoe in the east (also known as Wendake), the Wendat Confederacy flourished for two hundred years. By the mid-seventeenth century, however, Wendat society was under attack. Disease and warfare plagued the community, culminating in a series of Iroquois assaults that led to the dispersal of the Wendat people in 1649. Yet the Wendat did not disappear, as many historians have maintained. In Dispersed but Not Destroyed, Kathryn Magee Labelle examines the creation of a Wendat diaspora in the wake of the Iroquois attacks. By focusing the historical lens on the dispersal and its aftermath, she extends the seventeenth-century Wendat narrative. In the latter half of the century, Wendat leaders continued to appear at councils, trade negotiations, and diplomatic ventures -- including the Great Peace of Montreal in 1701 -- relying on established customs of accountability and consensus. Women also continued to assert their authority during this time, guiding their communities toward paths of cultural continuity and accommodation. Through tactics such as this, the power of the Wendat Confederacy and their unique identity was maintained. Turning the story of Wendat conquest on its head, this book demonstrates the resiliency of the Wendat people and writes a new chapter in North American history."--Publisher's website.

The nine Native tribes of Washington State’s Olympic Peninsula—the Hoh, Skokomish, Squaxin Island, Lower Elwha Klallam, Jamestown S’Klallam, Port Gamble S’Klallam, Quinault, Quileute, and Makah—share complex histories of trade, religion, warfare, and kinship, as well as reverence for the teaching of elders. However, each indigenous nation’s relationship to the Olympic Peninsula is unique. Native Peoples of the Olympic Peninsula: Who We Are traces the nine tribes’ common history and each tribe’s individual story. This second edition is updated to include new developments since the volume’s initial publication—especially the removal of the Elwha River dams—thus reflecting the ever-changing environment for the Native peoples of the Olympic Peninsula. Nine essays, researched and written by members of the subject tribes, cover cultural history, contemporary affairs, heritage programs, and tourism information. Edited by anthropologist Jacilee Wray, who also provides the book’s introduction, this collection relates the Native peoples’ history in their own words and addresses each tribe’s current cultural and political issues, from the establishment of community centers to mass canoe journeys. The volume’s updated content expands its findings to new audiences. More than 70 photographs and other illustrations, many of which are new to this edition, give further insight into the unique legacy of these groups, moving beyond popular romanticized views of American Indians to portray their lived experiences. Providing a foundation for outsiders to learn about the Olympic Peninsula tribes’ unique history with one another and their land, this volume demonstrates a cross-tribal commitment to education, adaptation, and cultural preservation. Furthering these goals, this updated edition offers fresh understanding of Native peoples often seen from an outside perspective only.

In the highlands of Chiapas, Mexico, a large indigenous population lives in rural communities, many of which retain traditional forms of governance. In 1996, some 350 women of these communities formed a weavers’ cooperative, which they called Jolom Mayaetik. Their goal was to join together to market textiles of high quality in both new and ancient designs. Weaving Chiapas offers a rare view of the daily lives, memories, and hopes of these rural Maya women as they strive to retain their ancient customs while adapting to a rapidly changing world. Originally published in Spanish in 2007, this book captures firsthand the voices of these Maya artisans, whose experiences, including the challenges of living in a highly patriarchal culture, often escape the attention of mainstream scholarship. Based on interviews conducted with members of the Jolom Mayaetik cooperative, the accounts gathered in this volume provide an intimate view of women’s life in the Chiapas highlands, known locally as Los Altos. We learn about their experiences of childhood, marriage, and childbirth; about subsistence farming and food traditions; and about the particular styles of clothing and even hairstyles that vary from community to community. Restricted by custom from engaging in public occupations, Los Altos women are responsible for managing their households and caring for domestic animals. But many of them long for broader opportunities, and the Jolom Mayaetik cooperative represents a bold effort by its members to assume control over and build a wider market for their own work. This English-language edition features color photographs—published here for the first time—depicting many of the individual women and their stunning textiles. A new preface, chapter introductions, and a scholarly afterword frame the women’s narratives and place their accounts within cultural and historical context.

Drivers exiting the New Jersey Turnpike for Perth Amboy, and map readers marveling at all the places in Pennsylvania named Lackawanna, need no longer wonder how these names originated. Manhattan to Minisink provides the histories of more than five hundred place names in the Greater New York area, including the five boroughs, western Long Island, the New York counties north of the city, and parts of New Jersey, Pennsylvania, and Connecticut. Robert S. Grumet, a leading ethnohistorian specializing in the region’s Indian peoples, draws on his meticulous research and deep knowledge to determine the origins of Native, and Native-sounding, place names. Grumet divides his encyclopedic entries into two parts. The first comprises an alphabetical listing of nearly 340 Indian place names preserved in colonial records, located by county and state. Each entry includes the name’s language of origin, if known, and a brief discussion of its etymology, including its earliest known occurrence in written records, the history of its appearance on maps, and the name’s current status. The book’s second section presents nearly 200 place names that, though widely believed to be of Indian origin, are “imports, inventions, invocations, or impostors.” Mistranslations are abundant in place names, and Grumet has ferreted out the mistakes and deceptions among home-grown colonial etymologies that New Yorkers have accepted for centuries. Complete with a concise history of Greater New York, a discussion of the region’s naming practices, a useful timeline, and four maps, this is an invaluable resource both for scholars and for readers who want a more intimate knowledge of the place where they live or visit.

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