This Third Edition includes updated and added content tracing the life and genealogy of Gervase Macomber (c1780-1866), his 26 children and at least 120 grandchildren and hundreds of great grandchildren. In 1796, Jarvis Macomber, the son of a soldier of the American Revolution and descendant of the Mayflower, left home to seek his fortune in the fur trade among the Mohawks of the Northwest. His English name, Macomber, was instrumental in tracing a lineage within an Indian culture that otherwise did not have surnames. Jarvis Macomber left Massachusetts and lived in Canada, and there he married the daughter of a prominent Mohawk Indian. He became a Catholic and became known as Gervase (Gervais) Macomber. He was a fur trader and a merchant; he operated a trading post, ran a ferry across the St Lawrence River, he became an Agent of the Chiefs and an Interpreter for the Department of Indian Affairs; and he was a soldier in the War of 1812 against the Americans.

Mixed-blood urban Native peoples in Canada are profoundly affected by federal legislation that divides Aboriginal peoples into different legal categories. In this pathfinding book, Bonita Lawrence reveals the ways in which mixed-blood urban Natives understand their identities and struggle to survive in a world that, more often than not, fails to recognize them. In ?Real? Indians and Others Lawrence draws on the first-person accounts of thirty Toronto residents of Native heritage, as well as archival materials, sociological research, and her own urban Native heritage and experiences. She sheds light on the Canadian government?s efforts to define Native identity through the years by means of the Indian Act and shows how residential schooling, the loss of official Indian status, and adoption have affected Native identity. Lawrence looks at how Natives with ?Indian status? react and respond to ?nonstatus? Natives and how federally recognized Native peoples attempt to impose an identity on urban Natives. Drawing on her interviews with urban Natives, she describes the devastating loss of community that has resulted from identity legislation and how urban Native peoples have wrestled with their past and current identities. Lawrence also addresses the future and explores the forms of nation building that can reconcile the differences in experiences and distinct agendas of urban and reserve-based Native communities.

Today KahnawÄ:ke (?at the rapids?) is a community of approximately seventy-two hundred Mohawks, located on the south shore of the Saint Lawrence River near Montreal. One of the largest Mohawk communities, it is known in the modern era for its activism?a traditionalist, energetic impulse with a long history. KahnawÄ:ke examines the development of traditionalism and nationalism in this Kanien?kek¾:ka (Mohawk) community from 1870 to 1940. The core of KahnawÄ:ke?s cultural and political revitalization involved efforts to revive and refashion the community?s traditional political institutions, reforge ties to and identification with the Iroquois Confederacy, and reestablish the traditional longhouse within the community. Gerald F. Reid interprets these developments as the result of the community?s efforts to deal with internal ecological, economic, and political pressures and the external pressures for assimilation, particularly as they stemmed from Canadian Indian policy. Factionalism was a consequence of these pressures and an important ingredient in the development of traditionalist and nationalist responses within the community. These responses within KahnawÄ:ke also contributed to and were supported by similar processes of revitalization in other Iroquois communities. Drawing on primary documents and numerous oral histories, KahnawÄ:ke provides a detailed ethnohistory of a major Kanien?kek¾:ka community at a turbulent and transformative time in its history and the history of the Iroquois Confederacy. It not only makes an important contribution to the understanding of this vital but little studied community but also sheds new light on recent Iroquois history and Native political and cultural revitalization.

Annotation Reflections on contemporary Native American culture including treaty rights and traditionalism; media warriors, Indian princesses; powwow; museums, art, and appropriation; and nationhood, sovereignty and self-determination.

Combining historical background with discussion of contemporary Native nations and their living cultures, this comprehensive text introduces students to some of the many indigenous peoples in North America. The book is organized into parts corresponding to regional divisions within which similar, though not identical, cultural practices developed. Each part opens with an overview of the topography, climate, and natural resources in the area, and describes the range of cultural practices and beliefs grounded in the area. Subsequent chapters are devoted to specific tribal groups, their history, and the conditions of contemporary Native communities. Nancy Bonvillain provides context for the regional and tribe-specific chapters through a brief overview of Native American history beginning around 1500 and covering the early period of European exploration and colonization. She details both U.S. and Canadian policies affecting the lives, cultures, and survival of more than five hundred Native nations on this continent. Finally, she offers up-to-date demographics and addresses significant social, economic, and political issues concerning Native communities. The second edition features new material throughout, including a new two-chapter section on the Native nations of the Plateau, expanded introductory material addressing topics such as climate change and recent Supreme Court decisions, up-to-date demographic and economic data, and more.

"An outstanding set of studies that work well with each other to produce truly substantial and rich insights into the making and consuming of art in the colonial and post-colonial world."—Susan S. Bean, Curator, Peabody Essex Museum

Mohawk Saint is the story of Catherine Tekakwitha, a Mohawk woman born at a time of cataclysmic change, as Native Americans of the northeast experienced the effects of European contact and colonization. A convert to Catholicism in the 1670s, she embarked on a physically and mentally grueling program of self-denial, aiming to capture the spiritual power of the newcomers from across the sea. Her story intersects with that of Claude Chauchetiere, a French Jesuit who became convinced that Tekakwitha was a genuine saint. Today Tekakwitha is considered the first Native American saint and has a wide following in the Americas.