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Describes the life of the Seminole chief and warrior Osceola, who struggled to prevent the removal of his people from their land in Florida.

Nathaniel Millett examines how the Prospect Bluff maroons constructed their freedom, shedding light on the extent to which they could fight physically and intellectually to claim their rights. Millett considers the legacy of the Haitian Revolution, the growing influence of abolitionism, and the period’s changing interpretations of race, freedom, and citizenship among whites, blacks, and Native Americans.

Dinah Pelerin's peaceful life in Berlin with boyfriend, Thor, is jeopardized when her Seminole mother, Swan, comes to visit carrying a headful of blackmail schemes and lies. When they result in murder, Swan is the obvious suspect and it is up to Dinah, like it or not, to get her mom out of it.

In a series of interviews conducted from 1969 to 1971 and again from 1998 to 1999, more than two hundred members of the Florida Seminole community described their lives for the Samuel Proctor Oral History Program at the University of Florida. Some of those interviews, now showcased in this volume, shed light on how the Seminoles’ society, culture, religion, government, health care, and economy had changed during a tumultuous period in Florida’s history. In 1970 the Seminoles lived in relative poverty, dependent on the Bureau of Indian Affairs, tourist trade, cattle breeding, handicrafts, and truck farming. By 2006 they were operating six casinos, and in 2007 they purchased Hard Rock International for $965 million. Within one generation, the tribe moved from poverty and relative obscurity to entrepreneurial success and wealth. Seminole Voices relates how economic changes have affected everyday life and values. The Seminoles’ frank opinions and fascinating stories offer a window into the world of a modern Native community as well as a useful barometer of changes affecting its members at the beginning of the twenty-first century.

Before and during the Seminole Wars, the Seminoles typically used chickee huts as hideouts and shelters. But in the twentieth century, the government deemed the abodes \"primitive\" and \"unfit.\" Rather than move into non-chickee housing, the Seminoles began to modernize and have continued to evolve the thatched roof structures to meet the needs of their current lifestyles. Today, chickees can still be found throughout tribal land, but they are no longer primary residences. Instead, they are built to teach people about Seminole life and history and to encourage tribal youth to reflect on that aspect of their culture. InThatched Roofs and Open Sides, Carrie Dilley reveals the design, construction, history, and cultural significance of the chickee, the unique Seminole structure made of palmetto and cypress. Dilley interviews builders and surveys over five hundred chickees on the Big Cypress Indian Reservation, illustrating how the multipurpose structure has developed over time to meet the changing needs of the Seminole Tribe.

Warriors Without War takes readers beneath the placid waters of the Seminole’s public image and into the fascinating depths of Seminole society and politics. For the entire last quarter of the twentieth century, the Seminole Tribe of Florida, a federally recognized American Indian Tribe, struggled as it transitioned from a tiny group of warriors into one of the best-known tribes on the world’s economic stage through their gaming enterprises.  Caught between a desperate desire for continued cultural survival and the mounting pressures of the non-Indian world—especially, the increasing requirements of the United States government— the Seminoles took a warriorlike approach to financial risk management.  Their leader was the sometimes charming, sometimes crass and explosive, always warriorlike James Billie, who twice led the tribe in fights with the State of Florida that led all the way to the US Supreme Court. Patricia Riles Wickman, who lived and worked for fifteen years with the Seminole people, chronicles the near-meteoric rise of the tribe and its leader to the pinnacle of international fame, and Billie’s ultimate fall after twenty-four years in power.  Based partly on her own personal experiences working with the Seminole Tribe of Florida, Wickman has produced an in-depth study of the rise of one of the largest Indian gaming operations in the United States that reads almost like a Capote nonfiction novel.

\"Foggy Moscowitz is shocked when ID found on a body in the bay suggests it's his close Brooklyn friend, Pan Pan Washington. The children who found the body were looking for their mother - one of twenty-seven women missing from John Horse's Seminole tribe. Could there be a connection between the car in the bay and the missing women?\"--Provided by publisher.

“Offers a unique perspective on tribal approaches to managing historic preservation and addresses the multiplicity of issues common to all tribal historic preservation groups.\"—Joe Watkins, director, Tribal Relations and American Cultures Program, National Park Service “A concise, detailed account regarding the enormity of the task THPOs face in successfully navigating the two worlds of federal historic preservation laws and statutes and tribal cultural beliefs, knowledge, and traditions.\"—James Quinn, Tribal Historic Preservation Officer, Mohegan Tribe of Connecticut “An important book that highlights the complicated, confusing, and often contradictory world navigated by the intrepid personnel of the Seminole Tribe of Florida’s Tribal Historic Preservation Office.\"—Ryan Wheeler, director, Robert S. Peabody Museum of Archaeology As indigenous populations are invited to participate in cultural heritage identification, research, interpretation, management, and preservation, they are faced with a variety of challenges, questions that are difficult to answer, and demands that must be carefully navigated. We Come for Good describes the development and operations of the Tribal Historic Preservation Office (THPO) of the Seminole Tribe of Florida as an example of how tribes can successfully manage and retain authority over the heritage of their respective cultures. With Native voices front and center, this book demonstrates ways THPOs can work within federal and tribal governments to build capacity and uphold tribal values—core principles of a strong tribal historic preservation program. The authors also offer readers one of the first attempts to document Native perspectives on the archaeology of native populations.“Offers a unique perspective on tribal approaches to managing historic preservation and addresses the multiplicity of issues common to all tribal historic preservation groups.\"—Joe Watkins, director, Tribal Relations and American Cultures Program, National Park Service “A concise, detailed account regarding the enormity of the task THPOs face in successfully navigating the two worlds of federal historic preservation laws and statutes and tribal cultural beliefs, knowledge, and traditions.\"—James Quinn, Tribal Historic Preservation Officer, Mohegan Tribe of Connecticut “An important book that highlights the complicated, confusing, and often contradictory world navigated by the intrepid personnel of the Seminole Tribe of Florida’s Tribal Historic Preservation Office.\"—Ryan Wheeler, director, Robert S. Peabody Museum of Archaeology As indigenous populations are invited to participate in cultural heritage identification, research, interpretation, management, and preservation, they are faced with a variety of challenges, questions that are difficult to answer, and demands that must be carefully navigated. We Come for Good describes the development and operations of the Tribal Historic Preservation Office (THPO) of the Seminole Tribe of Florida as an example of how tribes can successfully manage and retain authority over the heritage of their respective cultures. With Native voices front and center, this book demonstrates ways THPOs can work within federal and tribal governments to build capacity and uphold tribal values—core principles of a strong tribal historic preservation program. The authors also offer readers one of the first attempts to document Native perspectives on the archaeology of native populations.