Author: Marshall Poe

For as long as Herman Melville’s Moby Dick has been a staple of the American literary canon, one element often goes unnoticed.

The ship commanded by the monomanacial Ahab on his quest to slay the great white whale is named the Pequod, just one letter of difference from Pequot, a Native nation living within what is now southern New England. Perhaps Mellville was just participating in the widespread romantic nostalgia of the age, when many corporate enterprises and vessels took the name of the supposedly disappearing and noble Indians.

Or, maybe he was simply gesturing at the reality of the industry.

In the middle decades of the nineteenth century, when Moby Dick takes place, Native men from New England constituted a huge portion of the whaling workforce, some spending decades at sea, encountering diverse peoples across two oceans, and invigorating their economically marginalized reservations with vital income. These forgotten seamen finally have a chronicler in Nancy Shoemaker, professor of history at the University of Connecticut. Author or editor of seven books, her latest is Native American Whalemen and the World: Indigenous Encounters and the Contingency of Race (University of North Carolina Press, 2015).

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Last month, VICE NEWS released a short documentary about the Navajo Nation called “Cursed by Coal.” The images and stories confirm the title. “Seems like everything’s just dying out here,” says Navajo citizen Joe Allen. “It’s because of the mine. Everything is being ruined. They don’t care about people living on that land.”

About four hundred miles southwest of the Four Corners Power Plant, where much of the coal stripped from Navajo land is burned for energy, stands the gleaming Chase Tower in downtown Phoenix, the tallest building in the state of Arizona.

Connecting the two places is a maze of energy infrastructure, hidden and ignored when a Chase executive enters his air-conditioned top-floor office. “Electricity and power lines had become second nature in Phoenix, as assumed and expected aspect of modern life,” writes Andrew Needham. “Appearing in Phoenix’s homes, businesses, and factories at the flick of a switch, electricity seemed to exist in neither time nor space. It simply was.”

But it had to be made somewhere, as Needham vividly illustrates in his new book, Power Lines: Phoenix and the Making of the Modern Southwest (Princeton University Press, 2014). With booming desert cities demanding ever more power throughout the last century and into the present, the Navajo Nation’s massive coal deposits were targeted for extraction, no matter the ecological or economic cost. People are still living with the consequences.

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Studies of Christian missions can easily fall into two different traps: either one-sidedly presenting the missionaries as heroes saving benighted savages or portraying them as villains carrying out cultural imperialism. At the same time, these vastly different perspectives are based on the same error of minimizing native agency. In The...

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In 2012, a young Cherokee girl named Veronica became famous. The widespread and often coercive adoption and fostering of Indigenous children by non-Native families has long been known, discussed, and challenged in Indian Country. Now, because of an interview on Dr. Phil with the white South Carolina couple seeking to adopt Veronica, the issue went national.

Veronica’s mother had agreed to the adoption, but her father, a citizen of the Cherokee Nation, wanted to raise her. And according to the Indian Child Welfare Act of 1978 (ICWA), Indian children should grow up in Indian families whenever possible.

The Supreme Court disagreed. In a 5-4 decision in June 2013, they remanded the case to the South Carolina Supreme Court, who promptly placed Veronica with the white couple.

This story opens Margaret D. Jacobs’ new book, A Generation Removed: The Fostering and Adoption of Indigenous Children in the Postwar World (University of Nebraska Press, 2014). But instead of trading in the shallow myths that characterized mainstream media coverage of the “Baby Veronica” case, Jacobs offers a nuanced and often troubling history that puts such incidents in context, documenting the mid-century explosion of adoption and fostering of Indigenous children by white families, not only in the United States but other settler colonial countries like Australia and Canada.

Jacobs’ book is one of trauma and violence, but also of courage and resistance, as Indigenous families struggled to reclaim the care of their children, leading to the ICWA in the United States and to national investigations, landmark apologies, and redress in Australia and Canada.

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If George Armstrong Custer had kept off of Greasy Grass that June day in 1875, Vine Deloria, Jr.’s manifesto might well have been called “Canby Died For Your Sins.”

The highest ranking U.S. military official to be killed in the so-called “Indian Wars,” General Edward Canby’s death at the hands of Modoc fighters in 1873 unleashed a campaign of ethnic cleansing and guerrilla resistance later colloquialized as the Modoc War. An international sensation at the time and iconic in the decades following, the Klamath Basin struggle has been largely overshadowed in contemporary historical memory.

In his razor-sharp account Remembering the Modoc War: Redemptive Violence and the Making of American Innocence (University of North Carolina Press, 2014), historian Boyd Cothran not only reconstructs this dramatic story but traces how various actors–pushed and pulled by the demands of an acquisitive capitalist market–transformed the memory of the war into a redemptive tale of American innocence, a recasting of colonial violence that still shapes U.S. self-perceptions today.

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Often when we think of missions to Native Americans or people of African descent, we think of white missionaries. In his book Native Apostles: Black and Indian Missionaries in the British Atlantic World (Harvard University Press, 2013), Dr. Edward E. Andrews challenges this view. Through his careful research, skilled use of anecdotes, and compelling narrative. Dr. Andrews shows how it was Native Americans and people of African descent themselves who did much of the heavy lifting when it came to mission work. Moreover, Dr. Andrews not only explores the complex relationship between these diverse groups of people within the Protestant churches he studies (primarily Puritan, Anglican, and Moravian), the meeting of Protestant Christianity and indigenous religious beliefs, and the relationship between culture and religion, he also shows how white, black, and Native American missionaries cooperated (and argued with) each other. This book is a fascinating read and is highly recommended to anyone interested in the history of the Atlantic World or missions.

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Few years in U.S. history call to mind such immediate stock images as 1776. Powdered wigs. Founding fathers. Red coats. And if asked to place this assembly of objects and people, a few cities stand out: Boston. Philadelphia. Williamsburg, perhaps.

This is the small world conjured by the Revolutionary era; the remainder of the continent, some 96% percent of the landmass exclusive of the original thirteen colonies that called themselves Continental, conceived of as a blank slate, awaiting inevitable expansion.

Claudio Saunt wants to change this.

Richard B. Russell Professor of American History at the University of Georgia and co-director of the Center for Virtual History, Saunt’s new book, West of the Revolution: An Uncommon History of 1776 (W.W. Norton, 2014), explores nine American places and the diverse peoples who populated them in that fateful year, from the Aleutian Islands to San Diego, the Florida Gulf Coast to the Saskatchewan River.

By illustrating complicated webs of trade and exchange, competing empires and diverse Indigenous responses, Saunt makes the case that the stories of people like the Aleuts in the Aleutian archipelago, Miwoks and Costanoans of northern California, Creek Indians of the Deep South and numerous others deserve our historical attention as fully and richly as musket-bearing minutemen.

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In Settler Common Sense: Queerness and Everyday Colonialism in the American Renaissance  (University of Minnesota Press, 2014), Mark Rifkin, a professor at the University of North Carolina-Greensboro and incoming president of the Native American and Indigenous Studies Association, explores three of the most canonical authors in the American literary awakening–Hawthorne, Thoreau, and Melville–demonstrating how even as their texts mount queer critiques of the state, they take for granted–even depend upon–conceptions of place, politics and personhood normalized in the settler-state’s engagement with Indigenous peoples.

Rifkin’s exegesis is relevant far beyond nineteenth-century literary studies. As “settler colonialism” gains currency in left and academic circles as a descriptor of the present reality in the United States, Canada, Israel and elsewhere, there is a tendency to identify its workings only in the encounter between the colonizers and the colonized, the state and Indigenous peoples.

This is a mistake, Rifkin warns. None of the novels he interrogates deal specifically with Native people. Yet colonialism is not, he writes, a dynamic that inheres only Native bodies. Rather, it’s a persistent “phenomenon that shapes nonnative subjectivities, intimacies, articulations and sensations separate from whether or not something recognizably Indian comes into view.”

Colonialism is thus a common sense.

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For all the incisive work published in Native American and Indigenous studies over the past decades, troubling historical myths still circulate in both academic and popular discourse. One of the most persistent is how we tell the story of the Atlantic world as a set of unidirectional processes dominated by Europeans and populated by enslaved Africans, neatly summarized in those triangle-trade illustrations we all studied in high school history class. Paul Gilroy’s seminal work The Black Atlantic opened fresh scholarly ground, conceptualizing the Atlantic world as a cosmopolitan space of cultural exchange and alternative modernities. But for all its originality and profound importance, Gilroy remained entrenched in a black-white dyad; Indigenous people of the Americas were almost entirely ignored.

Enter Jace Weaver, Franklin Professor and Director of the Institute of Native American Studies at the University of Georgia (and a former guest on this program), and his new book The Red Atlantic: American Indigenes and the Making of the Modern World, 1000-1927 (University of North Carolina Press, 2014). In this sweeping and skillful book of synthesis, analysis, and original research, Weaver places Indigenous people at the heart of the Atlantic world.  Native people, their ideas, their culture, their products, and their labor traversed the Atlantic in staggering numbers, reconfiguring destinies on both sides of the great ocean. Much like Gilroy, Weaver’s new paradigm is sure to launch numerous further studies.

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Arica Coleman did not start out to write a legal history of “the one-drop rule,” but as she began exploring the relationship between African American and Native peoples of Virginia, she unraveled the story of how the law created a racial divide that the Civil Rights movement has never eroded. Virginia’s miscegenation laws, from the law of hypo-descent to the Racial Integrity Act, are burned into the hearts and culture of Virginians, white, black and Indian.

That the Blood Stay Pure: African Americans, Native Americans, and the Predicament of Race and Identity in Virginia (Indiana University Press, 2014)  demonstrates how people continue to insist on racial discrimination and racial purity even though the legal barriers have been lifted and the biological imperatives of “blood purity” have been discredited. Dr. Coleman traces the origins the one-drop rule–that one African American ancestor made a person “colored”–from the days of slavery to the present. She shows how Indians came to disavow their African American descent in the wake of the Virginia racial purity statutes, and how the Bureau of Indian Affairs process continues to perpetuate a fear of admitting racial mixing. She also reveals how one of the most famous Civil Rights cases of our time, Loving v. Virginia, is not about what everyone thinks; it is not, she argues, about the right of blacks and whites to marry.

Dr. Arica L. Coleman is Assistant Professor of Black American Studies at the University of Delaware and a lecturer for the Center for Africana Studies at Johns Hopkins University. She has a four-year appointment to the Organization of American Historians Alana committee, which focuses on the status of African American, Latino/Latina American, Native American and Asian American histories and historians. Dr. Coleman has lent her expertise on the history and politics of race and identity formation to the Washington Post, Indian Country Today and most recently NPR’s “Another View,” a weekly program with a focus on contemporary African American issues.

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