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Both glamorous and scandalous, the Native American casino and gaming industry has attracted the American public's attention to life on reservations to an unprecedented degree. At the same time, other tribal public venues, such as museums and powwows, have gained in popularity among non-Native audiences and become sites of education and performance. With the visibility, money, and political access gained through these reservation-owned businesses and cultural centers, individual tribes have taken great strides in redefining their public images to off-reservation audiences. In Public Native America, Mary Lawlor explores the process of tribal self-definition. Focusing on architectural and interior designs, as well as performance styles, she reveals how a complex and often surprising cultural dynamic is created when Native Americans create lavish displays for the public's participation and consumption. At first glance, the use of ostentatious and stylized decor, especially in gambling establishments, is puzzling.
For more than a century, the Northern Arapaho people have lived on the Wind River Reservation in Wyoming—the fourth largest reservation in the country. In The Four Hills of Life, Jeffrey D. Anderson masterfully draws together aspects of the Northern Arapahos’ world—myth, language, art, ritual, identity, and history—to offer a vivid picture of a culture that has endured and changed over time. Anderson shows that Northern Arapaho unity and identity from the nineteenth century on derive primarily from a shared system of ritual practices that transmit vital cultural knowledge. He also provides an in-depth study of the problems that Euro-American society continues to impose on reservation life and of the responses of the Northern Arapahos.
Sovereign Schools tells the epic story of one of the early battles for reservation public schools. For centuries indigenous peoples in North America have struggled to preserve their religious practices and cultural knowledge by educating younger generations but have been thwarted by the deeply corrosive effects of missionary schools, federal boarding schools, Bureau of Indian Affairs reservation schools, and off-reservation public schools. Martha Louise Hipp describes the successful fight through sustained Native community activism for public school sovereignty during the late 1960s and 1970s on the Shoshone and Arapaho tribes’ Wind River Indian Reservation in Wyoming. Parents and students at Wind River experienced sustained educational discrimination in their school districts, particularly at the high schools located in towns bordering the reservation, not least when these public schools failed to incorporate history and culture of the Shoshones and Arapahos into the curriculum. Focusing on one of the most significant issues of indigenous activism of the era, Sovereign Schools tells the story of how Eastern Shoshones and Northern Arapahos asserted tribal sovereignty in the face of immense local, state, and federal government pressure, even from the Nixon administration itself, which sent mixed signals to reservations by promoting indigenous “self-determination” while simultaneously impounding federal education funds for Native peoples. With support from the Coalition of Indian Controlled School Boards and the Episcopal Church, the Wind River peoples overcame federal and local entities to reclaim their reservation schools and educational sovereignty.
Sherman and Grace Coolidge were a remarkable couple in many respects. Sherman Coolidge (Runs On Top), born in the early 1860s into the Northern band of Arapahos, experienced the extreme violence of the Indian Wars, including the death of his father, as a young boy. Grace Wetherbee Coolidge was born into wealth and privilege in 1873, only to reject her life as a New York heiress and become a missionary on the Wind River Reservation in Wyoming. It was there that Sherman and Grace met and later married in 1902. After eight years together at Wind River, both went on to achieve prominence: Sherman as the president of the Native-run reform group the Society of American Indians (1911-1923), Grace as the author of Teepee Neighbors, a book describing her time on the reservation that drew praise from critics such as H. L. Mencken. Sherman was an Episcopal priest and a mesmerizing speaker who had the unique ability to blend his assimilated Western perspective with Arapaho values to educate the American public about the significant challenges facing Native peoples, including endemic poverty, racism, and inequality. Offering unprecedented entrée into the most significant writings and documents of a leading Native American advocate and his wife, this volume is an intimate portrait of their life and contributes to our understanding of American Indian activism at a key moment of Indigenous resurgence against the settler state.
Published In cooperation with the American Indian Studies Research Institute, Indiana University, Bloomington.
This is the biography of Sherman Coolidge, Arapaho survivor of the Indian Wars, witness to the maladministration of the reservation system, mediator between Native and white worlds, and ultimate defender of Native rights and heritage.
For nearly a century, the Indians on the Wind River Reservation in Wyoming have been battling their white farmer neighbors over the rights to the Wind River. What You See in Clear Water tells the story of this epic struggle, shedding light on the ongoing conflict over water rights in the American West, one of the most divisive and essential issues in America today. While lawyers argued this landmark case all the way to the U.S. Supreme Court, Geoffrey O’Gara walked the banks of the river with the farmers, ranchers, biologists, and tribal elders who knew it intimately. Reading his account, we come to know the impoverished Shoshone and Arapaho tribes living on the Wind River Reservation, who believe that by treaty they control the water within the reservation. We also meet the farmers who have struggled for decades to scratch a living from the arid soil, and who want to divert the river water to irrigate their lands. O’Gara’s empathetic portrayal of life in the West today, the historical texture he brings to the land and its inhabitants, and the common humanity he finds between hostile neighbors on opposite sides of the river make What You See in Clear Water an unusually rich and rewarding book.
People of the Wind River, the first book-length history of the Eastern Shoshones, tells the tribe's story through eight tumultuous decades -- from 1825, when they reached mutual accommodation with the first permanent white settlers in Wind River country, to 1900, when the death of Chief Washakie marked a final break with their traditional lives as nineteenth-century Plains Indians. Henry E. Stamm, IV, draws on extensive research in primary documents, including Indian agency records, letters, newspapers, church archives, and tax accounts, and on interviews with descendants of early Shoshone leaders. He describes the creation of the Eastern political division of the tribe and its migration from the Great Basin to the High Plains of present-day Wyoming, the gift of the Sun Dance and its place in Shoshone life, and the coming of the Arapahoes. Without losing the Shoshone perspective, Stamm also considers the development and implementation of the federal Peace Policy. Generally friendly to whites, the Shoshones accepted the arrival of Mormons, miners, trappers, traders, and settlers and tried for years to maintain a buffalo-hunting culture while living on the Wind River Reservation. Stamm shows how the tribe endured poor reservation management and describes whites' attempts to "civilize" them. After 1885, with the buffalo gone and cattle herds growing, the Eastern Shoshone struggled with starvation, disease, and governmental neglect, entering the twentieth century with only a shadow of the economic power they once possessed, but still secure in their spiritual traditions.
In Ecology and Ethnogenesis Adam R. Hodge argues that the Eastern Shoshone tribe, now located on the Wind River Reservation in Wyoming, underwent a process of ethnogenesis through cultural attachment to its physical environment that proved integral to its survival and existence. He explores the intersection of environmental, indigenous, and gender history to illuminate the historic roots of the Eastern Shoshone bands that inhabited the intermountain West during the nineteenth century. Hodge presents an impressive longue durée narrative of Eastern Shoshone history from roughly 1000 CE to 1868, analyzing the major developments that influenced Shoshone culture and identity. Geographically spanning the Great Basin, Rocky Mountain, Columbia Plateau, and Great Plains regions, Ecology and Ethnogenesis engages environmental history to explore the synergistic relationship between the subsistence methods of indigenous people and the lands that they inhabited prior to the reservation era. In examining that history, Hodge treats Shoshones, other Native peoples, and Euroamericans as agents who, through their use of the environment, were major components of much broader ecosystems. The story of the Eastern Shoshones over eight hundred years is an epic story of ecological transformation, human agency, and cultural adaptation. Ecology and Ethnogenesis is a major contribution to environmental history, ethnohistory, and Native American history. It explores Eastern Shoshone ethnogenesis based on interdisciplinary research in history, archaeology, anthropology, and the natural sciences in devoting more attention to the dynamic and often traumatic history of “precontact” Native America and to how the deeper past profoundly influenced the “postcontact” era.