While working on the UNESCO Slave Route project in the early 2000s, Botlhale Tema discovered the extraordinary fact that her highly educated family from the farm Welgeval in the Pilanesberg had originated with two young men who had been child slaves in the mid-nineteenth century. She pieced together the fragments of information from relatives and community members, and scoured the archives to produce this book. Land of My Ancestors, previously published as The People of Welgeval, tells the story of the two young men and their descendants, as they build a life for themselves on Welgeval. As they raise their families and take in people who have been dispossessed, we follow the births, deaths, adventures and joys of the farm’s inhabitants in their struggle to build a new community. Set against the backdrop of slavery, colonialism, the Anglo-Boer War and the rise of apartheid, this is a fascinating and insightful retelling of history. It is an inspiring story about friendship and family, landownership and learning, and about how people transform themselves from victims to victory. A new prologue and epilogue give more historical context to the narrative and tell the story of the land claim involving the farm, which happened after the book’s original publication.

This historical novel tells the story of a twelve-year-old Chumash boy and his family who become captives in a California Spanish mission sometime more than 200 years ago. This is historical fiction based entirely on historical fact that reveals the devastating impact the missions had on California Native peoples. Written for fourth, fifth and sixth graders, the story ends on a hopeful note as a small group of Native children are able to escape their captors and begin a journey to join other Native escapees in a remote mountain village. As mandated by the California Department of Education, every 4th grader is taught the "Mission Unit," which perpetuates the "idyllic mission myth" that glorifies the priests, denigrates California Indians and fails to mention that Indians were actually treated as slaves held captive by a Spanish colonial institution. The manuscript has been reviewed and approved by the Director of the Santa Ynez Chumash Culture Department and a member of the California American Indian Education Oversight Committee. It has the endorsement of a fourth grade teacher in California who has shared the story with her class and a local librarian who is excited about sharing the story with elementary age children through the library. It has also been endorsed by the local library branch manager and a former professor of Anthropology within the University of California system.

Accompanied by step-by-step instructions, a comprehensive guide shows readers how to identify, locate, and interpret land records in order to trace their early ancestors.

Eileen Spring presents a fresh interpretation of the history of inheritance among the English gentry and aristocracy. In a work that recasts both the history of real property law and the history of the family, she finds that one of the principal and determinative features of upper-class real property inheritance was the exclusion of females. This exclusion was accomplished by a series of legal devices designed to nullify the common-law rules of inheritance under which--had they prevailed--40 percent of English land would have been inherited or held by women. Current ideas of family development portray female inheritance as increasing in the seventeenth and eighteenth centuries, but Spring argues that this is a misperception, resulting from an incomplete consideration of the common-law rules. Female rights actually declined, reaching their nadir in the eighteenth century. Spring shows that there was a centuries-long conflict between male and female heirs, a conflict that has not been adequately recognized until now.

"An account of Louise Erdrich's trip through the lakes and islands of southern Ontario with her 18-month old baby and the baby's father, an Ojibwe spiritual leader and guide"--

The Boston Tea Party, the Order of Red Men, Camp Fire Girls, Boy Scouts, Grateful Dead concerts: just a few examples of white Americans' tendency to appropriate Indian dress and act out Indian roles "A valuable contribution to Native American studies."—Kirkus Reviews This provocative book explores how white Americans have used their ideas about Native Americans to shape national identity in different eras—and how Indian people have reacted to these imitations of their native dress, language, and ritual. At the Boston Tea Party, colonial rebels played Indian in order to claim an aboriginal American identity. In the nineteenth century, Indian fraternal orders allowed men to rethink the idea of revolution, consolidate national power, and write nationalist literary epics. By the twentieth century, playing Indian helped nervous city dwellers deal with modernist concerns about nature, authenticity, Cold War anxiety, and various forms of relativism. Deloria points out, however, that throughout American history the creative uses of Indianness have been interwoven with conquest and dispossession of the Indians. Indian play has thus been fraught with ambivalence—for white Americans who idealized and villainized the Indian, and for Indians who were both humiliated and empowered by these cultural exercises. Deloria suggests that imagining Indians has helped generations of white Americans define, mask, and evade paradoxes stemming from simultaneous construction and destruction of these native peoples. In the process, Americans have created powerful identities that have never been fully secure.

This study focuses on current healing practices from a cultural memory perspective.