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\"Recovering Native American Writings in the Boarding School Press is the first comprehensive collection of writings by students and well-known Native American authors who published in boarding school newspapers during the late nineteenth and early twentieth centuries.Students used their acquired literacy in English along with more concrete tools that the boarding schools made available, such as printing technology, to create identities for themselves as editors and writers. In these roles they sought to challenge Native American stereotypes and share issues of importance to their communities.

Writings by Gertrude Bonnin (Zitkala-sa), Charles Eastman, and Luther Standing Bear are paired with the works of lesser-known writers to reveal parallels and points of contrast between students and generations.Drawing works primarily from the Carlisle Indian Industrial School (Pennsylvania), the Hampton Institute (Virginia), and the Seneca Indian School (Oklahoma), Jacqueline Emery illustrates how the boarding school presses were used for numerous and competing purposes.While some student writings appear to reflect the assimilationist agenda, others provide more critical perspectives on the schools' agendas and the dominant culture.This collection of Native-authored letters, editorials, essays, short fiction, and retold tales published in boarding school newspapers illuminates the boarding school legacy and how it has shaped, and continues to shape, Native American literary production.

\"-- Provided by publisher.

Recovering Native American Writings in the Boarding School Pressis the first comprehensive collection of writings by students and well-known Native American authors who published in boarding school newspapers during the late nineteenth and early twentieth centuries. Students used their acquired literacy in English along with more concrete tools that the boarding schools made available, such as printing technology, to create identities for themselves as editors and writers. In these roles they sought to challenge Native American stereotypes and share issues of importance to their communities.Writings by Gertrude Bonnin (Zitkala-Ša), Charles Eastman, and Luther Standing Bear are paired with the works of lesser-known writers to reveal parallels and points of contrast between students and generations. Drawing works primarily from the Carlisle Indian Industrial School (Pennsylvania), the Hampton Institute (Virginia), and the Seneca Indian School (Oklahoma), Jacqueline Emery illustrates how the boarding school presses were used for numerous and competing purposes. While some student writings appear to reflect the assimilationist agenda, others provide more critical perspectives on the schools' agendas and the dominant culture. This collection of Native-authored letters, editorials, essays, short fiction, and retold tales published in boarding school newspapers illuminates the boarding school legacy and how it has shaped, and continues to shape, Native American literary production.

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.\" This fully revised edition of Education for Extinction offers the only comprehensive account of this dispiriting effort, and incorporates the last twenty-five years of scholarship. 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.

The Carlisle Indian School (1879-1918) was an audacious educational experiment. Capt. Richard Henry Pratt, the school's founder and first superintendent, persuaded the federal government that training Native children to accept the white man's ways and values would be more efficient than fighting deadly battles. The result was that the last Indian war would be waged against Native children in the classroom.More than 10,500 children from virtually every Native nation in the United States were taken from their homes and transported to Pennsylvania. Carlisle provided a blueprint for the federal Indian school system that was established across the United States and served as a model for many residential schools in Canada. The Carlisle experiment initiated patterns of dislocation and rupture far deeper and more profound and enduring than its initiators ever grasped.Carlisle Indian Industrial Schooloffers varied perspectives on the school by interweaving the voices of students' descendants, poets, and activists with cutting-edge research by Native and non-Native scholars. These contributions reveal the continuing impact and vitality of historical and collective memory, as well as the complex and enduring legacies of a school that still touches the lives of many Native Americans.

Native Students at Worktells the stories of Native people from around the American Southwest who participated in labor programs at Sherman Institute, a federal Indian boarding school in Riverside, California. The school placed young Native men and women in and around Los Angeles as domestic workers, farmhands, and factory laborers. For the first time, historian Kevin Whalen reveals the challenges these students faced as they left their homes for boarding schools and then endured an \"outing program\" that aimed to strip them of their identities and cultures by sending them to live and work among non-Native people. Tracing their journeys, Whalen shows how male students faced low pay and grueling conditions on industrial farms near the edge of the city, yet still made more money than they could near their reservations. Similarly, many young women serving as domestic workers in Los Angeles made the best of their situations by tapping into the city's Indigenous social networks and even enrolling in its public schools. As Whalen reveals, despite cruel working conditions, Native people used the outing program to their advantage whenever they could, forming urban indigenous communities and sharing money and knowledge gained in the city with those back home. A mostly overlooked chapter in Native American and labor histories,Native Students at Workdeepens our understanding of the boarding school experience and sheds further light on Native American participation in the workforce.

Tucked away in the northeastern corner of Alaska is one of the most contested landscapes in all of North America: the Arctic National Wildlife Refuge. Considered sacred by Indigenous peoples in Alaska and Canada and treasured by environmentalists, the refuge provides life-sustaining habitat for caribou, polar bears, migratory birds, and other species. For decades, though, the fossil fuel industry and powerful politicians have sought to turn this unique ecosystem into an oil field. Defending the Arctic Refuge tells the improbable story of how the people fought back. At the center of the story is the unlikely figure of Lenny Kohm (1939–2014), a former jazz drummer and aspiring photographer who passionately committed himself to Arctic Refuge activism. With the aid of a trusty slide show, Kohm and representatives of the Gwich'in Nation traveled across the United States to mobilize grassroots opposition to oil drilling. From Indigenous villages north of the Arctic Circle to Capitol Hill and many places in between, this book shows how Kohm and Gwich'in leaders and environmental activists helped build a political movement that transformed the debate into a struggle for environmental justice.    In its final weeks, the Trump administration fulfilled a long-sought dream of drilling proponents: leasing much of the Arctic Refuge coastal plain for fossil fuel development. Yet the fight to protect this place is certainly not over. Defending the Artic Refuge traces the history of a movement that is alive today—and that will continue to galvanize diverse groups to safeguard this threatened land.

On June 25, 2013, the U.S. Supreme Court heard the caseAdoptive Couple vs. Baby Girl, which pitted adoptive parents Matt and Melanie Capobianco against baby Veronica's biological father, Dusten Brown, a citizen of the Cherokee Nation of Oklahoma. Veronica's biological mother had relinquished her for adoption to the Capobiancos without Brown's consent. Although Brown regained custody of his daughter using the Indian Child Welfare Act (ICWA) of 1978, the Supreme Court ruled in favor of the Capobiancos, rejecting the purpose of the ICWA and ignoring the long history of removing Indigenous children from their families. InA Generation Removed, a powerful blend of history and family stories, award-winning historian Margaret D. Jacobs examines how government authorities in the post-World War II era removed thousands of American Indian children from their families and placed them in non-Indian foster or adoptive families. By the late 1960s an estimated 25 to 35 percent of Indian children had been separated from their families. Jacobs also reveals the global dimensions of the phenomenon: These practices undermined Indigenous families and their communities in Canada and Australia as well. Jacobs recounts both the trauma and resilience of Indigenous families as they 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.

In the late 1960s, Indian families in Minneapolis and St. Paul were under siege. Clyde Bellecourt remembers, \"We were losing our children during this time; juvenile courts were sweeping our children up, and they were fostering them out, and sometimes whole families were being broken up.\" In 1972, motivated by prejudice in the child welfare system and hostility in the public schools, American Indian Movement (AIM) organizers and local Native parents came together to start their own community school. For Pat Bellanger, it was about cultural survival. Though established in a moment of crisis, the school fulfilled a goal that she had worked toward for years: to create an educational system that would enable Native children \"never to forget who they were.\" While AIM is best known for its national protests and political demands, the survival schools foreground the movement's local and regional engagement with issues of language, culture, spirituality, and identity. In telling of the evolution and impact of the Heart of the Earth school in Minneapolis and the Red School House in St. Paul, Julie L. Davis explains how the survival schools emerged out of AIM's local activism in education, child welfare, and juvenile justice and its efforts to achieve self-determination over urban Indian institutions. The schools provided informal, supportive, culturally relevant learning environments for students who had struggled in the public schools. Survival school classes, for example, were often conducted with students and instructors seated together in a circle, which signified the concept of mutual human respect. Davis reveals how the survival schools contributed to the global movement for Indigenous decolonization as they helped Indian youth and their families to reclaim their cultural identities and build a distinctive Native community. The story of these schools, unfolding here through the voices of activists, teachers, parents, and students, is also an in-depth history of AIM's founding and early community organizing in the Twin Cities-and evidence of its long-term effect on Indian people's lives.