Native North Americans and their history from colonial times to the present day have been a topic of discussion and study by nearly every ethnic group and nationality around the world. It could be said that the Native American has been cast and recast, interpreted, reinterpreted, and misinterpreted more than any other ethnic group throughout modern history. The Anglo centric perspective remains the most widely adopted way of looking at Native American civilizations. It is still widely accepted as positive that white colonists “discovered “the North American continent and due to their racial superiority supplanted the less developed, “savage” native inhabitants. Even the seemingly more Native American friendly interpretations of history still cast them as a conquered victimized and oppressed minority, over simplifying them as uniformly dignified, peace-loving people who lived harmoniously with nature. Historians, and those who interpret the past are inevitably a product of the social, cultural, and political issues of their time, as well as their education and echelon of society. Fortunately, as societies evolve, responsible historians have been prompted to reconsider these long-held assumptions within the context of a more evolved and diverse perspective. Even more importantly, however, in the last several decades, historians of Native American descent are finally enriching the field of North American history by adding the vital dimension of their long-absent native voices. Native Americans themselves are at long last being invited to participate in interpreting and researching their own ancestral colonization.

Native North Americans and their history from colonial times to the present day have been a topic of discussion and study by nearly every ethnic group and nationality around the world. It could be said that the Native American has been cast and recast, interpreted, reinterpreted, and misinterpreted more than any other ethnic group throughout modern history. The Anglo centric perspective remains the most widely adopted way of looking at Native American civilizations. It is still widely accepted as positive that white colonists "discovered "the North American continent and due to their racial superiority supplanted the less developed, "savage" native inhabitants. Even the seemingly more Native American friendly interpretations of history still cast them as a conquered victimized and oppressed minority, over simplifying them as uniformly dignified, peace-loving people who lived harmoniously with nature.Historians, and those who interpret the past are inevitably a product of the social, cultural, and political issues of their time, as well as their education and echelon of society. Fortunately, as societies evolve, responsible historians have been prompted to reconsider these long-held assumptions within the context of a more evolved and diverse perspective. Even more importantly, however, in the last several decades, historians of Native American descent are finally enriching the field of North American history by adding the vital dimension of their long-absent native voices. Native Americans themselves are at long last being invited to participate in interpreting and researching their own ancestral colonization.

FINALIST FOR THE 2019 NATIONAL BOOK AWARD LONGLISTED FOR THE 2020 ANDREW CARNEGIE MEDAL FOR EXCELLENCE A NEW YORK TIMES BESTSELLER Named a best book of 2019 by The New York Times, TIME, The Washington Post, NPR, Hudson Booksellers, The New York Public Library, The Dallas Morning News, and Library Journal. "Chapter after chapter, it's like one shattered myth after another." - NPR "An informed, moving and kaleidoscopic portrait... Treuer's powerful book suggests the need for soul-searching about the meanings of American history and the stories we tell ourselves about this nation's past.." - New York Times Book Review, front page A sweeping history—and counter-narrative—of Native American life from the Wounded Knee massacre to the present. The received idea of Native American history—as promulgated by books like Dee Brown's mega-bestselling 1970 Bury My Heart at Wounded Knee—has been that American Indian history essentially ended with the 1890 massacre at Wounded Knee. Not only did one hundred fifty Sioux die at the hands of the U. S. Cavalry, the sense was, but Native civilization did as well. Growing up Ojibwe on a reservation in Minnesota, training as an anthropologist, and researching Native life past and present for his nonfiction and novels, David Treuer has uncovered a different narrative. Because they did not disappear—and not despite but rather because of their intense struggles to preserve their language, their traditions, their families, and their very existence—the story of American Indians since the end of the nineteenth century to the present is one of unprecedented resourcefulness and reinvention. In The Heartbeat of Wounded Knee, Treuer melds history with reportage and memoir. Tracing the tribes' distinctive cultures from first contact, he explores how the depredations of each era spawned new modes of survival. The devastating seizures of land gave rise to increasingly sophisticated legal and political maneuvering that put the lie to the myth that Indians don't know or care about property. The forced assimilation of their children at government-run boarding schools incubated a unifying Native identity. Conscription in the US military and the pull of urban life brought Indians into the mainstream and modern times, even as it steered the emerging shape of self-rule and spawned a new generation of resistance. The Heartbeat of Wounded Knee is the essential, intimate story of a resilient people in a transformative era.

AN INSTANT NEW YORK TIMES BESTSELLER! From celebrated anthropologist Jennifer Raff comes the untold story—and fascinating mystery—of how humans migrated to the Americas. ORIGIN is the story of who the first peoples in the Americas were, how and why they made the crossing, how they dispersed south, and how they lived based on a new and powerful kind of evidence: their complete genomes. ORIGIN provides an overview of these new histories throughout North and South America, and a glimpse into how the tools of genetics reveal details about human history and evolution. 20,000 years ago, people crossed a great land bridge from Siberia into Western Alaska and then dispersed southward into what is now called the Americas. Until we venture out to other worlds, this remains the last time our species has populated an entirely new place, and this event has been a subject of deep fascination and controversy. No written records—and scant archaeological evidence—exist to tell us what happened or how it took place. Many different models have been proposed to explain how the Americas were peopled and what happened in the thousands of years that followed. A study of both past and present, ORIGIN explores how genetics is currently being used to construct narratives that profoundly impact Indigenous peoples of the Americas. It serves as a primer for anyone interested in how genetics has become entangled with identity in the way that society addresses the question "Who is indigenous?"

Remembering Histories of Trauma compares and links Native American, First Nation and Jewish histories of traumatic memory. Using source material from both sides of the Atlantic, it examines the differences between ancestral experiences of genocide and the representation of those histories in public sites in the United States, Canada and Europe. Challenging the ways public bodies have used those histories to frame the cultural and political identity of regions, states, and nations, it considers the effects of those representations on internal group memory, external public memory and cultural assimilation. Offering new ways to understand the Native-Jewish encounter by highlighting shared critiques of public historical representation, Mailer seeks to transcend historical tensions between Native American studies and Holocaust studies. In linking and comparing European and American contexts of historical trauma and their representation in public memory, this book brings Native American studies, Jewish studies, early American history, Holocaust studies, and museum studies into conversation with each other. In revealing similarities in the public representation of Indigenous genocide and the Holocaust it offers common ground for Jewish and Indigenous histories, and provides a new framework to better understand the divergence between traumatic histories and the ways they are memorialized.

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.

Who is a Native American? And who gets to decide? From genealogists searching online for their ancestors to fortune hunters hoping for a slice of casino profits from wealthy tribes, the answers to these seemingly straightforward questions have profound ramifications. The rise of DNA testing has further complicated the issues and raised the stakes. In Native American DNA, Kim TallBear shows how DNA testing is a powerful—and problematic—scientific process that is useful in determining close biological relatives. But tribal membership is a legal category that has developed in dependence on certain social understandings and historical contexts, a set of concepts that entangles genetic information in a web of family relations, reservation histories, tribal rules, and government regulations. At a larger level, TallBear asserts, the “markers” that are identified and applied to specific groups such as Native American tribes bear the imprints of the cultural, racial, ethnic, national, and even tribal misinterpretations of the humans who study them. TallBear notes that ideas about racial science, which informed white definitions of tribes in the nineteenth century, are unfortunately being revived in twenty-first-century laboratories. Because today’s science seems so compelling, increasing numbers of Native Americans have begun to believe their own metaphors: “in our blood” is giving way to “in our DNA.” This rhetorical drift, she argues, has significant consequences, and ultimately she shows how Native American claims to land, resources, and sovereignty that have taken generations to ratify may be seriously—and permanently—undermined.