In late 2016, President Barack Obama designated 1.35 million acres of public lands in southeastern Utah as Bears Ears National Monument. On December 4, 2017, President Donald Trump shrank the monument by 85 percent. A land rich in human history and unsurpassed in natural beauty, Bears Ears is at the heart of a national debate over the future of public lands. Through the stories of twenty individuals, and informed by interviews with more than seventy people, Voices from Bears Ears captures the passions of those who fought to protect Bears Ears and those who opposed the monument as a federal “land grab” that threatened to rob them of their economic future. It gives voice to those who have felt silenced, ignored, or disrespected. It shares stories of those who celebrate a growing movement by Indigenous peoples to protect ancestral lands and culture, and those who speak devotedly about their Mormon heritage. What unites these individuals is a reverence for a homeland that defines their cultural and spiritual identity, and therein lies hope for finding common ground. Journalist Rebecca Robinson provides context and perspective for understanding the ongoing debate and humanizes the abstract issues at the center of the debate. Interwoven with these stories are photographs of the interviewees and the land they consider sacred by photographer Stephen E. Strom. Through word and image, Robinson and Strom allow us to both hear and see the people whose lives are intertwined with this special place.

A personal and historical exploration of the Bears Ears country and the fight to save a national monument. The Bears Ears National Monument in southeastern Utah, created by President Obama in 2016 and eviscerated by the Trump administration in 2017, contains more archaeological sites than any other region in the United States. It’s also a spectacularly beautiful landscape, a mosaic of sandstone canyons and bold mesas and buttes. This wilderness, now threatened by oil and gas drilling, unrestricted grazing, and invasion by Jeep and ATV, is at the center of the greatest environmental battle in America since the damming of the Colorado River to create Lake Powell in the 1950s. In The Bears Ears, acclaimed adventure writer David Roberts takes readers on a tour of his favorite place on earth as he unfolds the rich and contradictory human history of the 1.35 million acres of the Bears Ears domain. Weaving personal memoir with archival research, Roberts sings the praises of the outback he’s explored for the last twenty-five years.

This book captures the singular beauty of Bears Ears country in all seasons, its textural subtleties portrayed alongside the drama of expansive landscapes and skies, deep canyons, spires, and towering mesas. To photographer Stephen E. Strom's sensitive eyes, a scrub oak on a hillside or a pattern in windswept sand is as essential to capturing the spirit of the landscape as the region's most iconic vistas. Years from now, this book may serve as either a celebration of the foresight of visionary leaders or as an elegy for what was lost.

"Solid history and archaeology combines with an understated call to preserve Bears Ears—all of it, not just a sliver." —KIRKUS REVIEWS FOREWORD INDIES WINNER, EDITOR'S CHOICE PRIZE NONFICTION For more than twelve thousand years, the redrock landscape of southeastern Utah has shaped the lives of everyone who calls it home. R. E. Burrillo takes readers on a journey of discovery through the stories and controversies that make this place so unique, from traces of its earliest inhabitants through its role in shaping the study of archaeology itself—and into the modern battle over its protection. R. E. BURRILLO is an archaeologist and conservation advocate. His writing has appeared in Archaeology Southwest, Colorado Plateau Advocate, the Salt Lake Tribune, and elsewhere. He splits his time between Salt Lake City, Utah, and Flagstaff, Arizona.

"An important new collection of Native American writers essaying the cultural significance of Utah's Bears Ears landscape." —THE SALT LAKE TRIBUNE In support of tribal efforts to protect the Bears Ears, Native writers bear testimony to the fragile and essential nature of this sacred landscape in America's remote red rock country. Through poem and essay, these often–ignored voices explore the ways many native people derive tradition, sustenance, and cultural history from the Bears Ears. "To us, these places represent more than grass, hills, mountains, and trees…they hold the links to our past and our future." —Martie Simmons, Ho–Chunk The fifteen contributors are multi–generational writers, poets, activists, teachers, students, and public officials, each with a strong tie to landscape and a particular story to tell. Willie Grayeyes, Chairman of Utah Diné Bikéyah, shares his ancestral ties to the Bears Ears. Klee Benally, Diné activist, musician, and filmmaker, asks, "What part of sacred don't you understand?" Morning Star Gali, Tribal Historic Preservation Officer at Pit River Tribe, speaks to the fight for cultural preservation. The fifteen contributors speak for the Bears Ears and elevate the conversation around tribal sovereignty and sacred places across the US. Editor JACQUELINE KEELER is a Navajo/Dakota writer who lives in Portland, Oregon. She is co–founder of Eradicating Offensive Native Mascotry, which seeks to end the use of racial groups as mascots, as well as the use of other stereotypical representations in popular culture. Her work has appeared in The Nation, Indian Country Today, Earth Island Journal, Salon.com, and elsewhere.

The hikes in this book range from easy strolls suitable for families with children to extended adventures into remote corners of an incredible landscape.

"In 2016, thousands of people travelled to North Dakota to camp out near the Standing Rock Sioux Reservation to protest the construction of an oil pipeline that is projected to cross underneath the Missouri River a half mile upstream from the Reservation. The Standing Rock Sioux consider the pipeline a threat to the region's clean water and to the Sioux's sacred sites (such as its ancient burial grounds). The encamped protests garnered front-page headlines and international attention, and the resolve of the protesters was made clear in a red banner that flew above the camp: "Defend the Sacred". What does it mean when Native communities and their allies make such claims? What is the history of such claim-making, and why has this rhetorical and legal strategy - based on appeals to religious freedom - failed to gain much traction in American courts? As Michael McNally recounts in this book, Native Americans have repeatedly been inspired to assert claims to sacred places, practices, objects, knowledge, and ancestral remains by appealing to the discourse of religious freedom. But such claims based on alleged violations of the First Amendment "free exercise of religion" clause of the US Constitution have met with little success in US courts, largely because Native American communal traditions have been difficult to capture by the modern Western category of "religion." In light of this poor track record Native communities have gone beyond religious freedom-based legal strategies in articulating their sacred claims: in (e.g.) the technocratic language of "cultural resource" under American environmental and historic preservation law; in terms of the limited sovereignty accorded to Native tribes under federal Indian law; and (increasingly) in the political language of "indigenous rights" according to international human rights law (especially in light of the 2007 U.N. Declaration of the Rights of Indigenous Peoples). And yet the language of religious freedom, which resonates powerfully in the US, continues to be deployed, propelling some remarkably useful legislative and administrative accommodations such as the 1990 Native American Graves Protection and Reparation Act. As McNally's book shows, native communities draw on the continued rhetorical power of religious freedom language to attain legislative and regulatory victories beyond the First Amendment"--