Winner of the 2008 Washington State Book Award for History/Biography In traditional scholarship, Native Americans have been conspicuously absent from urban history. Indians appear at the time of contact, are involved in fighting or treaties, and then seem to vanish, usually onto reservations. In Native Seattle, Coll Thrush explodes the commonly accepted notion that Indians and cities-and thus Indian and urban histories-are mutually exclusive, that Indians and cities cannot coexist, and that one must necessarily be eclipsed by the other. Native people and places played a vital part in the founding of Seattle and in what the city is today, just as urban changes transformed what it meant to be Native. On the urban indigenous frontier of the 1850s, 1860s, and 1870s, Indians were central to town life. Native Americans literally made Seattle possible through their labor and their participation, even as they were made scapegoats for urban disorder. As late as 1880, Seattle was still very much a Native place. Between the 1880s and the 1930s, however, Seattle's urban and Indian histories were transformed as the town turned into a metropolis. Massive changes in the urban environment dramatically affected indigenous people's abilities to survive in traditional places. The movement of Native people and their material culture to Seattle from all across the region inspired new identities both for the migrants and for the city itself. As boosters, historians, and pioneers tried to explain Seattle's historical trajectory, they told stories about Indians: as hostile enemies, as exotic Others, and as noble symbols of a vanished wilderness. But by the beginning of World War II, a new multitribal urban Native community had begun to take shape in Seattle, even as it was overshadowed by the city's appropriation of Indian images to understand and sell itself. After World War II, more changes in the city, combined with the agency of Native people, led to a new visibility and authority for Indians in Seattle. The descendants of Seattle's indigenous peoples capitalized on broader historical revisionism to claim new authority over urban places and narratives. At the beginning of the twenty-first century, Native people have returned to the center of civic life, not as contrived symbols of a whitewashed past but on their own terms. In Seattle, the strands of urban and Indian history have always been intertwined. Including an atlas of indigenous Seattle created with linguist Nile Thompson, Native Seattle is a new kind of urban Indian history, a book with implications that reach far beyond the region. Replaced by ISBN 9780295741345

This book describes the living-room artifacts, clothing styles, and intellectual proclivities of American classes from top to bottom.

Honored in his own time as one of the most prominent Indian public intellectuals, Henry Roe Cloud (c. 1884–1950) fought to open higher education to Indians. Joel Pfister’s extensive archival research establishes the historical significance of key chapters in the Winnebago’s remarkable life. Roe Cloud was the first Indian to receive undergraduate and graduate degrees from Yale University, where he was elected to the prestigious and intellectual Elihu Club. Pfister compares Roe Cloud’s experience to that of other “college Indians” and also to African Americans such as W. E. B. Du Bois. Roe Cloud helped launch the Society of American Indians, graduated from Auburn seminary, founded a preparatory school for Indians, and served as the first Indian superintendent of the Haskell Institute (forerunner of Haskell Indian Nations University). He also worked under John Collier at the Bureau of Indian Affairs, where he was a catalyst for the Indian New Deal. Roe Cloud’s white-collar activism was entwined with the Progressive Era formation of an Indian professional and managerial class, a Native “talented tenth,” whose members strategically used their contingent entry into arenas of white social, intellectual, and political power on behalf of Indians without such access. His Yale training provided a cross-cultural education in class-structured emotions and individuality. While at Yale, Roe Cloud was informally adopted by a white missionary couple. Through them he was schooled in upper-middle-class sentimentality and incentives. He also learned how interracial romance could jeopardize Indian acceptance into their class. Roe Cloud expanded the range of what modern Indians could aspire to and achieve.

Introduction M. Kodaira's vanishing theorem, saying that the inverse of an ample invert ible sheaf on a projective complex manifold X has no cohomology below the dimension of X and its generalization, due to Y. Akizuki and S. Nakano, have been proven originally by methods from differential geometry ([39J and [1]). Even if, due to J.P. Serre's GAGA-theorems [56J and base change for field extensions the algebraic analogue was obtained for projective manifolds over a field k of characteristic p = 0, for a long time no algebraic proof was known and no generalization to p > 0, except for certain lower dimensional manifolds. Worse, counterexamples due to M. Raynaud [52J showed that in characteristic p > 0 some additional assumptions were needed. This was the state of the art until P. Deligne and 1. Illusie [12J proved the degeneration of the Hodge to de Rham spectral sequence for projective manifolds X defined over a field k of characteristic p > 0 and liftable to the second Witt vectors W2(k). Standard degeneration arguments allow to deduce the degeneration of the Hodge to de Rham spectral sequence in characteristic zero, as well, a re sult which again could only be obtained by analytic and differential geometric methods beforehand. As a corollary of their methods M. Raynaud (loc. cit.) gave an easy proof of Kodaira vanishing in all characteristics, provided that X lifts to W2(k).