I am Eric Cheyfitz, the Ernest I. White Professor of American Studies and Humane Letters at Cornell University, where I am on the faculty of The American Indian and Indigenous Studies Program and its former director. Because of my expertise in federal Indian law, I have been a consultant in certain legal matters involving Native issues. Some of the many books I teach and have written about are on my Shepherd list. My work is sustaining: writing and teaching about Native life and literature is a way of joining a crucial conversation about the survival of the planet through living a socially, politically, and economically balanced life.
I value Fort Marion Prisoners and the Trauma of Native Education by the Cherokee writer Diane Glancy because it is an empathetic history, one that compels me to understand its subjects from their perspective, Plains Indian prisoners taken captive defending their lands from the U.S. invasion and shipped to Fort Marion Prison in St. Augustine, Florida, in 1875. There, the prisoners were subject to a regime of reeducation in order to “kill the Indian and save the man,” as the head of the prison and founder of the Carlisle Indian School Brigadier General Richard Henry Pratt stated it.
This regime subsequently became the model for the Indian boarding schools. But Glancy brings home that this model of “dislocation” is “at the heart of [all] education,” such as mine: a Jewish boy educated in an Episcopalian school where the curriculum without a thought erased my own culture.
At the end of the Southern Plains Indian wars in 1875, the War Department shipped seventy-two Kiowa, Cheyenne, Arapaho, Comanche, and Caddo prisoners from Fort Sill, Oklahoma, to Fort Marion in St. Augustine, Florida. These most resistant Native people, referred to as "trouble causers," arrived to curious, boisterous crowds eager to see the Indian warriors they knew only from imagination. Fort Marion Prisoners and the Trauma of Native Education is an evocative work of creative nonfiction, weaving together history, oral traditions, and personal experience to tell the story of these Indian prisoners.
Resurrecting the voices and experiences of the prisoners…
I write about pop culture and women’s history, often as it relates to the body and beauty. I’m intrigued by the ways women claim unconventional means of expression for their own beautification (such as tattooing) and how they harness beauty in the service of social and economic mobility (as in pageant culture). These books offer insight into the varied ways pageantry, from campus pageants to the Miss America stage, inform American identity and ratify the historian Rosalyn Baxandall’s belief that “every day in a woman’s life is a walking Miss America contest.”
This anthology spans a remarkable and surprising range of topics including first-hand accounts by pageant winners—andlosers—along with rich historical context. Historian Kimberly Hamlin documents the first Miss America Pageant (launched a year after women won the vote), showing how it both appropriated the format of suffrage pageants and defined itself in opposition to them. Feminist scholar Donelle Ruwe explains why becoming Miss Meridian [Miss.] in 1985 had an unexpectedly positive impact on her life, even though she considers beauty pageants to be “oppressive” and “degrading.” And the African-American scholar Gerald Early’s riveting “Waiting for Miss America” weighs the racial implications of Vanessa Williams’ 1983 crowning as the first Black Miss America. “[S]he was the most loved and most suspect woman in America,” he writes. Suspect, because “some blacks don’t trust her motives and some whites don’t trust her abilities.”
While some see the Miss American Pageant as hokey vestige of another era, many remain enthralled by the annual Atlantic City event. And whether you love it or hate it, no one can deny the impact the contest has had on American popular culture-indeed, many reality television shows seem to have taken cues from the pageant. Founded in 1921, the Miss America Pageant has provided a fascinating glimpse into how American standards of femininity have been defined, projected, maintained, and challenged. At various times, it has been praised as a positive role model for young American women, protested as degrading…
Raised in a Mexican-Italian family, I grew up traveling across the Arizona-Sonora borderlands to visit my extended family. As a kid, I took for granted movement across boundaries and cultural and racial mixture, but eventually, I came to see it framed my experience and outlook. In researching the Chinese in northern Mexico, I learned that Mexican women and Chinese-Mexican children followed their expelled men, whether by force or choice, and I became enthralled. I had to find out how these families fared after crossing not just borders but oceans. My passion for reading about how the long presence of Asians in the Americas complicates our understanding of history has only deepened.
Taking a transnational frame and drawing on English- and Chinese-language sources by and about Eurasians, this book uses juxtaposition to bring different perspectives to bear on each other. People’s lives, the choices they make amid various external limitations, are at the heart. The book takes a unique structural approach, with a prologue before each main chapter that describes a central story and helps ground and guide the larger narrative. In exploring interracial marriages and the lives of couples and children, the work shows how Eurasians have been producers of knowledge. Through highly diverse sources from the era, the author demonstrates that Eurasians have engaged in self-representation in complex ways and a broad range of voices and experiences comprise the category “Eurasian.”
In the second half of the nineteenth century, global labor migration, trade, and overseas study brought China and the United States into close contact, leading to new cross-cultural encounters that brought mixed-race families into being. Yet the stories of these families remain largely unknown. How did interracial families negotiate their identities within these societies when mixed-race marriage was taboo and "Eurasian" often a derisive term? In Eurasian, Emma Jinhua Teng compares Chinese-Western mixed-race families in the United States, China, and Hong Kong, examining both the range of ideas that shaped the formation of Eurasian identities in these diverse contexts and…
I came to Indigenous history through the experience as a settler growing up at the edge of a reservation. I also love cities as “texts,” and the ways in which urban places never fully erase what came before. These two interests led me to urban Indigenous studies. Urban and Indigenous histories are often treated as though they are mutually exclusive, when in fact they are deeply entangled with each other: for example, the majority of Indigenous people in the United States live in urban areas. These works capture the rich history of migration, political organizing, and cultural production that has taken place in Indigenous cities.
This edited collection of cutting-edge essays by scholars from across North America captures the profound diversity of Indigenous urban experience.
Ranging from Indigenous cities that existed prior to European arrival through the colonial period to the recent past, this anthology explodes the notion that Indigenous and urban histories have little to do with each other.
From ancient metropolises like Pueblo Bonito and TenochtitlAn to the twenty-first century Oceti Sakowin encampment of NoDAPL water protectors, Native people have built and lived in cities-a fact little noted in either urban or Indigenous histories. By foregrounding Indigenous peoples as city makers and city dwellers, as agents and subjects of urbanization, the essays in this volume simultaneously highlight the impact of Indigenous people on urban places and the effects of urbanism on Indigenous people and politics.
The authors-Native and non-Native, anthropologists and geographers as well as historians-use the term "Indian cities" to represent collective urban spaces established and regulated…
I write and teach about nineteenth-century US history, and I am interested in immigration for both personal and professional reasons. A native of Dublin, Ireland, I did my undergraduate work in Edinburgh, Scotland, completed my graduate degree in New York City, moved to Austin, Texas for my first academic job and to Boston for my second job, and then returned to New City York to take up my current position at NYU, where I teach US immigration history and run Glucksman Ireland House. The key themes in my work—migration, diaspora, and empire—have been as central to my life journey as to my research and teaching.
Bridging the nineteenth and twentieth centuries in a sweeping, transnational history, Alien Nation provides a compelling account of Chinese migration to the Americas from the 1840s through World War II.
In vivid prose, Young tells the story of how Chinese laborers mined gold, built railroads, and harvested sugar cane; how anti-Chinese restrictionists demonized these workers as “coolies”; and how nationalist movements throughout the Americas enflamed anti-Chinese sentiment.
Alien Nation explains how different national governments borrowed from one other in crafting policies regulating and controlling Chinese immigration, but also how these policies clashed and diverged. Within this transnational framework, Elliott Young recovers the agency of Chinese migrants, facing exclusion, deportation, and segregation, who circumvented government policies to form vibrant communities that transcended national borders.
In this sweeping work, Elliott Young traces the pivotal century of Chinese migration to the Americas, beginning with the 1840s at the start of the "coolie" trade and ending during World War II. The Chinese came as laborers, streaming across borders legally and illegally and working jobs few others wanted, from constructing railroads in California to harvesting sugar cane in Cuba. Though nations were built in part from their labor, Young argues that they were the first group of migrants to bear the stigma of being "alien." Being neither black nor white and existing outside of the nineteenth century Western…
As a Jew growing up in the United States, I’ve spent a long time reflecting on how genocide, culturecide, and assimilation operate across majority-minority relations. My focus on Indigenous politics in my career as a political scientist stems from a devotion to pluricultural democracy as a way that people can live together well. I want to be part of a world where we can bring our whole selves to our societies and don’t have to cut out certain parts of our identities to be accepted. And I like to read well-researched, compellingly written books that offer insight into how communities do that.
Michelle Jacob’s book taught me about how we can blend scholarship with practice on a personal level. Her book gives me hope that humans are creative, resilient, fierce creatures who can find their way through oppression. Through personal stories, I learned both about Yakama cultural survival, and see many general lessons for other minority communities around the world.
The Yakama Nation of present-day Washington State has responded to more than a century of historical trauma with a resurgence of grassroots activism and cultural revitalization. This pathbreaking ethnography shifts the conversation from one of victimhood to one of ongoing resistance and resilience as a means of healing the soul wounds of settler colonialism. Yakama Rising: Indigenous Cultural Revitalization, Activism, and Healing argues that Indigenous communities themselves have the answers to the persistent social problems they face. This book contributes to discourses of Indigenous social change by articulating a Yakama decolonizing praxis that advances the premise that grassroots activism and…
I’ve always loved books and reading, so it’s no surprise I’m an author and blogger. However, feeling strongly about justice and truth, I’ve also been active in the feminist and anti-racist movements. Additionally, I founded The Asian Women Writers Workshop (later known as the Asian Women Writers Collective), whose work has been archived by South Asian Diaspora Arts Archive (SADAA). I’ve been a Royal Literary Fund Fellow at several British universities and am a member of PEN International. As a writer of colour (South-Asian heritage), I'm intrigued by the work of diverse writers, their interpretation and focus.
Infused with passion and empathy, this book has much to offer. Tackling topics that are taboo or misunderstood; from mental health to menstruation, love and relationships, to micro-aggressions. The writer talks honestly about her own experiences and signposts solutions that have helped her, including other women’s insights, research, and information. Lively, positive, and life-affirming, this book will speak to many.
You might feel that this fight is too big for you. How on earth can you dismantle so many complex, long-standing systems of oppression? My answer: piece by piece.
Brown Girl Like Me is an inspiring memoir and empowering manifesto that equips women with the confidence and tools they need to navigate the difficulties that come with an intersectional identity. Jaspreet Kaur unpacks key issues such as the media, the workplace, the home, education, mental health, culture, confidence and the body, to help South Asian women understand and tackle the issues that affect them, and help them be in the…
I came to Indigenous history through the experience as a settler growing up at the edge of a reservation. I also love cities as “texts,” and the ways in which urban places never fully erase what came before. These two interests led me to urban Indigenous studies. Urban and Indigenous histories are often treated as though they are mutually exclusive, when in fact they are deeply entangled with each other: for example, the majority of Indigenous people in the United States live in urban areas. These works capture the rich history of migration, political organizing, and cultural production that has taken place in Indigenous cities.
Rather than focusing on historical archives, this book is based on years of face-to-face research in and with urban Indigenous communities. Deftly describing the urban politics of identity, Jacobs provides insights into the ways in which Indigenous people manage senses of self and community in the twenty-first-century city.
Contemporary accounts of urban Native identity in two pan-Indian communities
In the last half century, changing racial and cultural dynamics in the United States have caused an explosion in the number of people claiming to be American Indian, from just over half a million in 1960 to over three million in 2013. Additionally, seven out of ten American Indians live in or near cities, rather than in tribal communities, and that number is growing.
In Indigenous Memory, Urban Reality, Michelle Jacobs examines the new reality of the American Indian urban experience. Drawing on ethnographic research conducted over two and a…
I am a historian of the slave trade and slavery in the Rio de la Plata region (today’s Argentina and Uruguay) who then turned to the study of the traffic of captive Africans in the whole Spanish Americas. Yet, my love remains in the Rio de la Plata, what I call the “cold Caribbean.” Exciting books on the history of Africans and their descendants examine this region within the framework of Atlantic History, racial capitalism, gender, and the connections between twentieth-century Black culture and politics. As these recommendations are limited to English-language books, readers should note that much more has been published on this subject in Spanish and Portuguese.
Paulina Alberto wrote a binge-reading biography of Raúl Grigera, a Black legend of Buenos Aires during the golden age of tango. While Alberto reconstructs the family’s history of Grigera since the times of slavery in early nineteenth-century Argentina, the narrative arc of the book is the unequal power to control narratives about the self, which affected Grigera and other Black men and women who suffered the dominant and racist narratives about Blackness in Argentina, particularly on the disappearance of Afro-Argentines. This book illustrates the biographical turn in African Diaspora Studies combined with an exquisite interdisciplinary approach, which Alberto employs in her examination of “racial stories” as a methodology.
Celebrities live their lives in constant dialogue with stories about them. But when these stories are shaped by durable racist myths, they wield undue power to ruin lives and obliterate communities. Black Legend is the haunting story of an Afro-Argentine, Raul Grigera ('el negro Raul'), who in the early 1900s audaciously fashioned himself into an alluring Black icon of Buenos Aires' bohemian nightlife, only to have defamatory storytellers unmake him. In this gripping history, Paulina Alberto exposes the destructive power of racial storytelling and narrates a new history of Black Argentina and Argentine Blackness across two centuries. With the extraordinary…
My connection with the Andean highlands of southern Peru stretches back to 1975 when I spent about a year in a small community of Quechua-speaking potato farmers and llama herders. I have returned there many times over the years, most recently in 2019. Its people, their way of life, and vision of the world are dear to my heart and are the subject of The Hold Life Hasas well as a play, creative nonfiction, and, more recently, poetry. I love the way anthropology forces me to think outside the box and experience the world with different eyes, something I aim to convey in my work.
What does it mean to be “indigenous”? The answer is never simple, and I particularly like the way Andrew Canessa approaches the question by drawing us into people’s lives in an Aymara-speaking community in highland Bolivia and exploring how the people themselves understand different ways of being indigenous in different contexts. In the process he shows how “indigenous” identity is complex and situationally defined.
Drawing on extended ethnographic research conducted over the course of more than two decades, Andrew Canessa explores the multiple identities of a community of people in the Bolivian highlands through their own lived experiences and voices. He examines how gender, race, and ethnic identities manifest themselves in everyday interactions in the Aymara village. Canessa shows that indigeneity is highly contingent; thoroughly imbricated with gendered, racial, and linguistic identities; and informed by a historical consciousness. Addressing how whiteness and indianness are reproduced as hegemonic structures in the village, how masculinities develop as men go to the mines and army, and how…
