Colloquially the term “powwow” refers to a meeting where important matters will be discussed. However, at the thousands of Native American intertribal dances that occur every year throughout the United States and Canada, a powwow means something else altogether. Sometimes lasting up to a week, these social gatherings are a sacred tradition central to Native American spirituality. Attendees dance, drum, sing, eat, re-establish family ties, and make new friends. In this compelling interdisciplinary work, Ann Axtmann examines powwows as practiced primarily along the Atlantic coastline, from New Jersey to New England. She offers an introduction to the many complexities of the tradition and explores the history of powwow performance, the variety of their setups, the dances themselves, and the phenomenon of “playing Indian.” Ultimately, Axtmann seeks to understand how the dancers express and embody power through their moving bodies and what the dances signify for the communities in which they are performed.

Since the 1800's, many European Americans have relied on Native Americans as models for their own national, racial, and gender identities. Displays of this impulse include world's fairs, fraternal organizations, and films such as Dances with Wolves. Shari M. Huhndorf uses cultural artifacts such as these to examine the phenomenon of "going native," showing its complex relations to social crises in the broader American society—including those posed by the rise of industrial capitalism, the completion of the military conquest of Native America, and feminist and civil rights activism. Huhndorf looks at several modern cultural manifestations of the desire of European Americans to emulate Native Americans. Some are quite pervasive, as is clear from the continuing, if controversial, existence of fraternal organizations for young and old which rely upon "Indian" costumes and rituals. Another fascinating example is the process by which Arctic travelers "went Eskimo," as Huhndorf describes in her readings of Robert Flaherty's travel narrative, My Eskimo Friends, and his documentary film, Nanook of the North. Huhndorf asserts that European Americans' appropriation of Native identities is not a thing of the past, and she takes a skeptical look at the "tribes" beloved of New Age devotees. Going Native shows how even seemingly harmless images of Native Americans can articulate and reinforce a range of power relations including slavery, patriarchy, and the continued oppression of Native Americans. Huhndorf reconsiders the cultural importance and political implications of the history of the impersonation of Indian identity in light of continuing debates over race, gender, and colonialism in American culture.

... Racial shifter ... are people who have changed their racial self-identification from non-Indian to Indian on the U.S. census. Many racial shifters are people who, while looking for their roots, have recently discovered their Native American ancestry ...

"In discussing a wide array of legal, biological, and sociocultural definitions, Eva Garroutte documents how these have frequently been manipulated by the federal government, by tribal officials, and by Indian and non-Indian individuals to gain political, social, or economic advantage. Whether or not one agrees with her solutions, anyone seriously concerned with contemporary American Indian issues should read this book."—Garrick Bailey, editor of The Osage and the Invisible World "Real Indians is a remarkably candid, engaging, and compelling book. It tells the important and often controversial story of how 'Indian-ness' is negotiated in American culture by indigenous peoples, policy makers, and scholars."—Robert Wuthnow, author of Creative Spirituality "Eva Marie Garroutte has done an exemplary job of combining scholarly sources, personal accounts, interview data, and self-reflection to catalog and examine the ways in which individual and collective identities are asserted, negotiated, and revitalized. She invites readers to imagine an intellectual space where scholarly and traditional ways of knowing and telling come face to face in an epistemological landscape where the ‘traditions’ of social science and 'radical indigenism' can confront one another in constructive dialogue."—Joane Nagel, author of Race, Ethnicity, and Sexuality

This work takes an in-depth look at the world of comic books through the eyes of a Native American reader and offers frank commentary on the medium's cultural representation of the Native American people. It addresses a range of portrayals, from the bloodthirsty barbarians and noble savages of dime novels, to formulaic secondary characters and sidekicks, and, occasionally, protagonists sans paternal white hero, examining how and why Native Americans have been consistently marginalized and misrepresented in comics. Chapters cover early representations of Native Americans in popular culture and newspaper comic strips, the Fenimore Cooper legacy, the "white" Indian, the shaman, revisionist portrayals, and Native American comics from small publishers, among other topics.

Celebrated American Indian thinker Jack D. Forbes’s Columbus and Other Cannibals was one of the founding texts of the anticivilization movement when it was first published in 1978. His history of terrorism, genocide, and ecocide told from a Native American point of view has inspired America’s most influential activists for decades. Frighteningly, his radical critique of the modern "civilized" lifestyle is more relevant now than ever before. Identifying the Western compulsion to consume the earth as a sickness, Forbes writes: "Brutality knows no boundaries. Greed knows no limits. Perversion knows no borders. . . . These characteristics all push towards an extreme, always moving forward once the initial infection sets in. . . . This is the disease of the consuming of other creatures’ lives and possessions. I call it cannibalism." This updated edition includes a new chapter by the author.