In lucid narrative prose, Sean Kicummah Teuton studies the stirring literature of “Red Power,” an era of Native American organizing that began in 1969 and expanded into the 1970s. Teuton challenges the claim that Red Power thinking relied on romantic longings for a pure Indigenous past and culture. He shows instead that the movement engaged historical memory and oral tradition to produce more enabling knowledge of American Indian lives and possibilities. Looking to the era’s moments and literature, he develops an alternative, “tribal realist” critical perspective to allow for more nuanced analyses of Native writing. In this approach, “knowledge” is not the unattainable product of disinterested observation. Rather it is the achievement of communally mediated, self-reflexive work openly engaged with the world, and as such it is revisable. For this tribal realist position, Teuton enlarges the concepts of Indigenous identity and tribal experience as intertwined sources of insight into a shared world. While engaging a wide spectrum of Native American writing, Teuton focuses on three of the most canonized and, he contends, most misread novels of the era—N. Scott Momaday’s House Made of Dawn (1968), James Welch’s Winter in the Blood (1974), and Leslie Marmon Silko’s Ceremony (1977). Through his readings, he demonstrates the utility of tribal realism as an interpretive framework to explain social transformations in Indian Country during the Red Power era and today. Such transformations, Teuton maintains, were forged through a process of political awakening that grew from Indians’ rethought experience with tribal lands and oral traditions, the body and imprisonment, in literature and in life.

The forty years of American Indian literature taken up by James H. Cox--the decades between 1920 and 1960--have been called politically and intellectually moribund. On the contrary, Cox identifies a group of American Indian writers who share an interest in the revolutionary potential of the indigenous peoples of Mexico--and whose work demonstrates a surprisingly assertive literary politics in the era. By contextualizing this group of American Indian authors in the work of their contemporaries, Cox reveals how the literary history of this period is far more rich and nuanced than is generally acknowledged. The writers he focuses on--Todd Downing (Choctaw), Lynn Riggs (Cherokee), and D'Arcy McNickle (Confederated Salish and Kootenai)--are shown to be on par with writers of the preceding Progressive and the succeeding Red Power and Native American literary renaissance eras. Arguing that American Indian literary history of this period actually coheres in exciting ways with the literature of the Native American literary renaissance, Cox repudiates the intellectual and political border that has emerged between the two eras.

This is the first history of the Jewish agricultural colonies that were established in Crimea and Southern Ukraine in 1924 and that, fewer than 20 years later, ended in tragedy. Jonathan Dekel-Chen opens an extraordinary window on Soviet rural life during these turbulent years, and he documents the remarkable relations that developed among the American-Jewish sponsors of the ambitious project, the Soviet authorities, and the colonists themselves. Drawing on extensive and largely untouched archives and a wealth of previously unpublished oral histories, the book revises what has been understood about these agricultural settlements. Dekel-Chen offers new conclusions about integration and separation among Soviet Jews, the contours of international relations, and the balance of political forces within the Jewish world during this volatile period.

A fascinating, erudite, and witty glimpse of the human side of ancient Egypt—this acclaimed classic work is now revised and updated for a new generation Displaying the unparalleled descriptive power, unerring eye for fascinating detail, keen insight, and trenchant wit that have made the novels she writes (as Elizabeth Peters and Barbara Michaels) perennial New York Times bestsellers, internationally renowned Egyptologist Barbara Mertz brings a long-buried civilization to vivid life. In Red Land, Black Land, she transports us back thousands of years and immerses us in the sights, aromas, and sounds of day-to-day living in the legendary desert realm that was ancient Egypt. Who were these people whose civilization has inspired myriad films, books, artwork, myths, and dreams, and who built astonishing monuments that still stagger the imagination five thousand years later? What did average Egyptians eat, drink, wear, gossip about, and aspire to? What were their amusements, their beliefs, their attitudes concerning religion, childrearing, nudity, premarital sex? Mertz ushers us into their homes, workplaces, temples, and palaces to give us an intimate view of the everyday worlds of the royal and commoner alike. We observe priests and painters, scribes and pyramid builders, slaves, housewives, and queens—and receive fascinating tips on how to perform tasks essential to ancient Egyptian living, from mummification to making papyrus. An eye-opening and endlessly entertaining companion volume to Temples, Tombs, and Hieroglyphs, Mertz's extraordinary history of ancient Egypt, Red Land, Black Land offers readers a brilliant display of rich description and fascinating edification. It brings us closer than ever before to the people of a great lost culture that was so different from—yet so surprisingly similar to—our own.

WINNER OF: Frantz Fanon Outstanding Book from the Caribbean Philosophical Association Canadian Political Science Association’s C.B. MacPherson Prize Studies in Political Economy Book Prize Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources. In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism. Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power. In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

This ground-breaking text explores the intersection between dominant modes of critical educational theory and the socio-political landscape of American Indian education. Grande asserts that, with few exceptions, the matters of Indigenous people and Indian education have been either largely ignored or indiscriminately absorbed within critical theories of education. Furthermore, American Indian scholars and educators have largely resisted engagement with critical educational theory, tending to concentrate instead on the production of historical monographs, ethnographic studies, tribally-centered curricula, and site-based research. Such a focus stems from the fact that most American Indian scholars feel compelled to address the socio-economic urgencies of their own communities, against which engagement in abstract theory appears to be a luxury of the academic elite. While the author acknowledges the dire need for practical-community based research, she maintains that the global encroachment on Indigenous lands, resources, cultures and communities points to the equally urgent need to develop transcendent theories of decolonization and to build broad-based coalitions.

Introduction --Part 1.Divest : End the occupation --Part 2.Heal our bodies : Reinvest in our common humanity --Part 3 .Heal our planet: Reinvest in our common future --Our words are powerful, our knowledge is inevitable.