Native American

Braiding Sweetgrass

Braiding Sweetgrass

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A New York Times Bestseller
A Washington Post Bestseller
Named a Best Essay Collection of the Decade by Literary Hub

As a botanist, Robin Wall Kimmerer has been trained to ask questions of nature with the tools of science. As a member of the Citizen Potawatomi Nation, she embraces the notion that plants and animals are our oldest teachers. In Braiding Sweetgrass, Kimmerer brings these two lenses of knowledge together to take us on "a journey that is every bit as mythic as it is scientific, as sacred as it is historical, as clever as it is wise" (Elizabeth Gilbert).

Drawing on her life as an indigenous scientist, and as a woman, Kimmerer shows how other living beings--asters and goldenrod, strawberries and squash, salamanders, algae, and sweetgrass--offer us gifts and lessons, even if we've forgotten how to hear their voices. In reflections that range from the creation of Turtle Island to the forces that threaten its flourishing today, she circles toward a central argument: that the awakening of ecological consciousness requires the acknowledgment and celebration of our reciprocal relationship with the rest of the living world. For only when we can hear the languages of other beings will we be capable of understanding the generosity of the earth, and learn to give our own gifts in return.

Dine  Bahane  (Signed  1st  edition)
Dine  Bahane  (Signed  1st  edition)
Dine  Bahane  (Signed  1st  edition)

Dine Bahane (Signed 1st edition)

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University of New Mexico Press, 1984. 1st edition; inscribed by author on ffep; dust jacket in protective cover; head of spine chipped and creased; edges worn and creased; blue cloth with black lettering on spine; binding tight; text clean and bright. VG/G

Education for Extinction: American Indians and the Boarding School Experience, 1875-1928 (USED)

Education for Extinction: American Indians and the Boarding School Experience, 1875-1928 (USED)

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The last "Indian War" was fought against Native American children in the dormitories and classrooms of government boarding schools. Only by removing Indian children from their homes for extended periods of time, policymakers reasoned, could white "civilization" take root while childhood memories of "savagism" gradually faded to the point of extinction. In the words of one official: "Kill the Indian and save the man."


Education for Extinction offers the first comprehensive account of this dispiriting effort. Much more than a study of federal Indian policy, this book vividly details the day-to-day experiences of Indian youth living in a "total institution" designed to reconstruct them both psychologically and culturally. The assault on identity came in many forms: the shearing off of braids, the assignment of new names, uniformed drill routines, humiliating punishments, relentless attacks on native religious beliefs, patriotic indoctrinations, suppression of tribal languages, Victorian gender rituals, football contests, and industrial training.

Especially poignant is Adams's description of the ways in which students resisted or accommodated themselves to forced assimilation. Many converted to varying degrees, but others plotted escapes, committed arson, and devised ingenious strategies of passive resistance. Adams also argues that many of those who seemingly cooperated with the system were more than passive players in this drama, that the response of accommodation was not synonymous with cultural surrender. This is especially apparent in his analysis of students who returned to the reservation. He reveals the various ways in which graduates struggled to make sense of their lives and selectively drew upon their school experience in negotiating personal and tribal survival in a world increasingly dominated by white men.

The discussion comes full circle when Adams reviews the government's gradual retreat from the assimilationist vision. Partly because of persistent student resistance, but also partly because of a complex and sometimes contradictory set of progressive, humanitarian, and racist motivations, policymakers did eventually come to view boarding schools less enthusiastically.

Based upon extensive use of government archives, Indian and teacher autobiographies, and school newspapers, Adams's moving account is essential reading for scholars and general readers alike interested in Western history, Native American studies, American race relations, education history, and multiculturalism.


Not A Nation of Immigrants

Not A Nation of Immigrants

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Debunks the pervasive and self-congratulatory myth that our country is proudly founded by and for immigrants, and urges readers to embrace a more complex and honest history of the United States

Whether in political debates or discussions about immigration around the kitchen table, many Americans, regardless of party affiliation, will say proudly that we are a nation of immigrants. In this bold new book, historian Roxanne Dunbar-Ortiz asserts this ideology is harmful and dishonest because it serves to mask and diminish the US's history of settler colonialism, genocide, white supremacy, slavery, and structural inequality, all of which we still grapple with today.

She explains that the idea that we are living in a land of opportunity--founded and built by immigrants--was a convenient response by the ruling class and its brain trust to the 1960s demands for decolonialization, justice, reparations, and social equality. Moreover, Dunbar-Ortiz charges that this feel good--but inaccurate--story promotes a benign narrative of progress, obscuring that the country was founded in violence as a settler state, and imperialist since its inception.

While some of us are immigrants or descendants of immigrants, others are descendants of white settlers who arrived as colonizers to displace those who were here since time immemorial, and still others are descendants of those who were kidnapped and forced here against their will. This paradigm shifting new book from the highly acclaimed author of An Indigenous Peoples' History of the United States charges that we need to stop believing and perpetuating this simplistic and a historical idea and embrace the real (and often horrific) history of the United States.

Send a Runner: A Navajo Honors the Long Walk

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White Magic

White Magic

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Throughout her life, Elissa Washuta has been surrounded by cheap facsimiles of Native spiritual tools and occult trends, "starter witch kits" of sage, rose quartz, and tarot cards packaged together in paper and plastic. Following a decade of abuse, addiction, PTSD, and heavy-duty drug treatment for a misdiagnosis of bipolar disorder, she felt drawn to the real spirits and powers her dispossessed and discarded ancestors knew, while she undertook necessary work to find love and meaning.

In this collection of intertwined essays, she writes about land, heartbreak, and colonization, about life without the escape hatch of intoxication, and about how she became a powerful witch. She interlaces stories from her forebears with cultural artifacts from her own life--Twin Peaks, the Oregon Trail II video game, a Claymation Satan, a YouTube video of Stevie Nicks and Lindsey Buckingham--to explore questions of cultural inheritance and the particular danger, as a Native woman, of relaxing into romantic love under colonial rule.