Indigenous Politics

In 1963 – a year of agitation for civil rights worldwide – the Yolŋu of northeast Arnhem Land created the Yirrkala Bark Petitions: Näku Dhäruk. ‘The land grew a tongue’ and the land-rights movement was born. Näku Dhäruk is the story of a founding document in Australian democracy and the trailblazers who made it. It is also a pulsating picture of the ancient and enduring culture of Australia’s first peoples. And it is a masterful, groundbreaking history.

Colonists brought a different view of nature, one that saw its resources as commodities to be bought and sold. Over the course of centuries, this conflict of ideologies would continue, one that persists today in courtroom debates surrounding Indigenous rights, on frontlines protesting pipeline projects, and in the hearts and minds of people advocating that "water is life". So when a water protector proclaims "water is life", they speak not just in slogan form, but as part of an ancient philosophy that dates back millennia.

In August 1862, after decades of broken treaties, increasing hardship, and relentless encroachment on their lands, a group of Dakota warriors convened a council at the tepee of their leader, Little Crow. Knowing the strength and resilience of the young American nation, Little Crow counseled caution, but anger won the day. Forced to either lead his warriors in a war he knew they could not win or leave them to their fates, he declared, "[Little Crow] is not a coward: he will die with you."

Settler capitalism has been so effective that the very identities of Indigenous people have been usurped, misconstrued, and weaponized. In Who Gets to Be Indian?, scholar and writer Dina Gilio-Whitaker (Colville Confederated Tribes) explores how ethnic fraud and the commodification of Indianness has resulted in mass confusion about what it means to be Indigenous in the United States.

Using a traditional Yakama tale as a motif, "Coyote’s Swing" combines the author’s firsthand experiences as a consulting psychologist with rare history and sociocultural critique, revealing how the U.S. mental health system reframes Native American reactions to oppression and marginalization into "mental disorders" and "mental illness," and how the Indian Health Service’s contemporary practices echo historical injustices.

Young countercultural back-to-the-land settlers flocked to northwestern California beginning in the 1960s, and by the 1970s, unregulated cannabis production proliferated on Indigenous lands. As of 2021, the California cannabis economy was valued at $3.5 billion. In Settler Cannabis, Kaitlin Reed demonstrates how this "green rush" is only the most recent example of settler colonial resource extraction and wealth accumulation. Reed shares this history to inform the path toward an alternative future.

In the tradition of Hampton Sides and Simon Winchester comes a vital and timely work of historical adventure and reclamation by British archeological scholar Mike Pitts—a book that rewrites the popular yet flawed history of Rapa Nui (Easter Island) and uses newly unearthed findings and documents to challenge the long-standing historical assumptions about the manmade ecological disaster that caused the island’s collapse.

Collecting over twenty-five essays written by more than twenty California Indian authors, Know We Are Here surveys many of the ways California's Indigenous communities are resisting the legacies of genocide. Focusing on the particular histories, challenges, and dynamics of life in Native California—which are often very different from elsewhere in the United States—the book collects essays from writers across the state. It encompasses the perspectives of both elders and the rising generation, and the contributors include activists, academics, students, memoirists, and tribal leaders.

Pine Ridge Indian Reservation is home to the original people of this land, yet it is also one of the poorest communities in America. Through intimate and vulnerable memoir, Lakota twin sisters Sarah Eagle Heart and Emma Eagle Heart-White recount growing up on the reservation and overcoming enormous odds, first as teenage girls in a majority-white high school, and then battling bias in their professional careers. Woven throughout are self-help strategies centering women of color, that combine marginalized histories, psychological research on trauma, and perspectives on decolonial therapy.

Popular narratives of American history conceal as much as they reveal, presenting a national identity based on harvesting treasures that lay in wait for European colonization. In Whose Ruins tells another story: winding through the US landscape, from Native American earthworks in West Virginia to the Manhattan Project in New Mexico, this history is a tour of sites that were mined for an empire’s power.

This is a difficult piece to write. It cuts closer to the bone than most of what I have written; closer to my bones, through my blood and flesh to the bones of truth and country; there is truth here, not disguised but in the open, and that truth hurts. Colonisation in Australia is not over. Colonisation is a process, not an event - and the after-effects will continue while there are still people to remember it.

The remarkable story of the author of Indian Boyhood's growth into the White world at his father's recommendation because he says the Indian's world is over; how Charles learns and adapts to it; and what he learns along the way.

Invisible No More is a collection of stories by Native American leaders, many of them women, who are leading the way through cultural grounding and nation-building in the areas of community, environmental justice, and economic justice. Authors in the collection come from over a dozen Native nations. While telling their stories, authors excavate the history and ongoing effects of genocide and colonialism. At the same time, the authors detail ways that listeners might imagine the world differently, presenting stories of Native community building that offer benefits for all.

Serviceberry, The \ Los frutos del guillomo (Spanish edition) has descriptive copy which is not yet available from the Publisher.

In this collection of deeply insightful and powerful essays, Chelsea Watego examines the ongoing and daily racism faced by First Nations peoples in so-called Australia. Rather than offer yet another account of ‘the Aboriginal problem’, she theorises a strategy for living in a society that has only ever imagined Indigenous peoples as destined to die out. Drawing on her own experiences and observations of the operations of the colony, she exposes the lies that settlers tell about Indigenous people.

In We Refuse to Forget, award-winning journalist Caleb Gayle tells the extraordinary story of the Creek Nation, a Native tribe that two centuries ago both owned slaves and accepted Black people as full citizens. Thanks to the efforts of Creek leaders like Cow Tom, a Black Creek citizen who rose to become chief, the U.S. government recognized Creek citizenship in 1866 for its Black members. Yet this equality was shredded in the 1970s when tribal leaders revoked the citizenship of Black Creeks, even those who could trace their history back generations—even to Cow Tom himself.

Buraadja provides a powerful account of the Liberal Party’s approach to indigenous affairs. The party’s record of successes and failures is frankly evaluated as an important basis for developing effective approaches to persistent problems.

This story is set in the village of Tirhat, a village where, in day-to-day life, you can see glimpses of the recent past and today's change. This story is a true depiction of reality - of the inequalities and the struggles the people of this village face. With memorable characters that seem to talk to you and a great story, this book will surely leave a mark on its listeners.

Original Politics convincingly demonstrates how the best aspects of the founding vision of America were inspired, or directly appropriated, from living, Native American cultures: concepts such as natural rights, liberty, and egalitarian justice. Further, Parry traces the influence of Native America not only on the founding fathers, but on the ‘founding mothers’ of the nineteenth century women’s movement; as well as the nineteenth century abolitionist and modern ecological movements.

A proud Gunai/Kurnai woman, Veronica Gorrie grew up dauntless, full of cheek and a fierce sense of justice. After watching her friends and family suffer under a deeply compromised law-enforcement system, Gorrie signed up for training to become one of a rare few Aboriginal police officers in Australia. In her 10 years in the force, she witnessed appalling institutional racism and sexism and fought past those things to provide courageous and compassionate service to civilians in need, many Aboriginal themselves.