Replacing Rights with Indigenous Relationality to Reclaim Homelands

Indigenous peoples have had and continue to have contested relations with protected spaces of nature, many of which nation states have carved from Indigenous homelands and waters. Usually in the name of the common good, governments and their officials prohibit or limit Native peoples from exercising their rights in these spaces. This gives rise to conflicts and tensions that emerge from a Western rights framework that white settlers and elites have used to prioritize the rights of nature over Indigenous peoples. This chapter seeks to provide some historical context for the way that three problematic and closely related “white-settler social constructs”—wilderness, preservation, and the ecological Indian—came to shape the emergence and management of protected spaces of nature, particularly under a Western rights framework. Overall, the chapter argues that a relationality framework offers an Indigenous-based counterpoint to the rights framework, in which white settlers and elites privilege the rights of nature over those of Native peoples.

Ongoing Genocides and the Need for Healing: The Cases of Native and African Americans

The elimination of Native peoples and the enslavement of Africans in the U.S. more than qualify as acts of historical state sponsored genocide. A feature of both genocides is that they ended as institutional practices but have continued culturally and psychologically. The primary contemporary legacy of these genocides is racism which reinforces historical trauma and grief. Suggestions are made for how healing for Native and African Americans can begin despite ongoing racism. This includes psychological counseling for White Americans with beliefs in White supremacy. Suggestions are also made for how reconciliation can begin at the county-level between descendants of slave owners and enslaved Africans as well as between descendants of settlers and Native Americans.

“As a City on a Hill”

These curricula proudly distinguish themselves from other histories of America; they intend, as the Abeka textbook puts it, to offer “uplifting history texts,” allowing students to understand “its traditional values.” This chapter explores these curricula’s commitment to providential history as English colonies founded the Christian nation. This story of unquestionable religious fervor and Christian virtue relies on nineteenth-century national origin myths. The chapter explores the central arguments used to make this case. They reject Jamestown because the colony adopted the unchristian practice of sharing goods and was no model of virtue. They point to the Massachusetts colonies as the establishment of a Christian city on a hill and herald the Mayflower Compact as the source of the subsequent founding documents of the new nation. They disparage or exclude other colonies and native peoples.

Indigenous Peoples and Euro-American Frontiers, Borderlands, and Borders in North America

On July 27, 1882, a group of at least seventy-five “Turtle Mountain Indians from Canada” crossed the US–Canada border near Pembina, Dakota Territory, ordered white settlers off the land, and refused to pay customs duties assessed against them. “We recognize no boundary line, and shall pass as we please,” proclaimed their leader, Chief Little Shell. Native to the Red River region long before the Treaty of 1818 between the United States and Great Britain drew imaginary cartographies across the region or the 1872 International Boundary Survey left physical markers along the 49th parallel, Little Shell’s Chippewas and Métis navigated expansive homelands bounded by the natural environment and surrounding Native peoples, not arbitrary latitudinal coordinates. Over a century later, Indigenous leaders from the United States, Canada, and Mexico formed the Tribal Border Alliance and hosted a “Tribal Border Summit” in 2019 to assert that “Tribes divided by international borders” had natural inherent and treaty-bound rights to cross for various purposes. These Indigenous sentiments, expressed over centuries, reveal historic and ongoing conflicts born from the inherent incongruity between Native sovereignty and imposed non-Native boundaries and restrictions. Issues of land provide a figurative bedrock to nearly all discussion of interactions between and boundary making by non-Native and Native peoples in North America. Indigenous lands and competing relations to it, natural resources and contest over their control, geography and territoriality: these issues underpin all North American history. Adjacent to these more familiar topics are complex stories of boundaries and borders that were imposed, challenged, ignored, violated, or co-opted. Native histories and experiences at the geographic edges of European empires and nation-states uncover rough and untidy processes of empire-building and settler colonial aspirations. As non-Natives drew lines across maps, laying claim to distant Indigenous lands, they also divided the same in arbitrary manners. They rarely gave serious consideration to Native sovereignty or rights to traditional or evolving relationships to homelands and resources. It is a wonder, therefore, that centuries of non-Natives have been surprised when Indigenous peoples refused to recognize the authority of imposed borders or co-opted their jurisdictional “power” for their own uses. Surveying examples of Indigenous peoples and their histories across imposed boundaries in North America forces historians to ask new questions about intercultural exchange, geopolitical philosophies, and the histories of nations, regions, and peoples. This is a worthy, but complex, pursuit that promises to greatly enrich all intersecting topics and fields.

Slaving Practices in the Early Greek World

The Greek world contained many slave societies from the beginning of the archaic age. By the time of Homer and Hesiod, ownership of numerous non-Greek slaves was an integral part of elite status. Despite earlier views to the contrary, imported ‘barbarian’ slaves did not replace an older spectrum of ‘dependent’ native Greek workers but if anything preceded the forms of slavery imposed on indigenous populations. Debt-bondage emerged only in the late seventh century. This may also have been when so-called ‘helotic’ slaveries were extended across Messenia, Thessaly, and Crete, and when they were imposed on the native peoples of Syracuse and Byzantium. The latter part of the archaic age saw larger-scale employment of imported slaves in regions that began to specialize in labour-intensive forms of agriculture such as viticulture, but the basic patterns and practices of slave-owning emerged at the start of the archaic age and remained the same throughout.

Tribesourcing Southwest Films

As a work in progress, the Tribesourcing Southwest Film Project seeks to decolonize midcentury US educational films about the Native peoples of the Southwestern United States by recording counter-narrations from cultural insiders. These films originate from the American Indian Film Gallery, a collection awarded to the University of Arizona (UA) in 2011. Made in the mid-twentieth century for the US K–12 educational and television markets, these 16 mm Kodachrome films reflect mainstream cultural attitudes of the day. The fully saturated-color visual narratives are for the most part quite remarkable, although the male "voice of God" narration often pronounces meaning that is inaccurate or disrespectful. At this historical distance, many of these films have come to be understood by both Native community insiders and outside scholars as documentation of cultural practices and lifeways—and, indeed, languages—that are receding as practitioners and speakers pass on. The Tribesourcingfilm.com project seeks to rebalance the historical record through collaborative digital intervention, intentionally shifting emphasis from external perceptions of Native peoples to the voices, knowledges, and languages of the peoples represented in the films by participatory recording of new narrations for the films. Native narrators record new narrations for the films, actively decolonizing this collection and performing information redress through the merger of vintage visuals and new audio.

Pocahontas and Settler Memory in the Appalachian West and South

This article utilizes the Pocahontas coalfields in West Virginia and the Indian River Farms Company settlement of Vero Beach Florida as case studies of settler memory. As late as the nineteenth century, setters considered these two very different, but connected, Southern spaces as frontiers. Settlers in both places constructed fantasies about Native peoples that focused primarily on the idea of the Native woman Pocahontas. These are imaginative creations that both attempt to create a settlement and to hearken back to fantasies of the past that never fully existed. With selective constructions of memory, both settlements chose Pocahontas because the name evoked a settler dream of the good Indian yielding to conquest, just as they sought a pliant and willing landscape that would yield mineral and agricultural riches. In fact, both places have longer and deeper Native histories that settler and booster histories have obfuscated and hidden in favor of more “romantic” national narratives such as the Pocahontas myth, in order to sell a place and a product.

The Roads Home

Chapter 2 follows the early travels of John Muir to get a glimpse of the highly mobile landscape of the decades that followed the Civil War, particularly in the South and West. Before he rose to fame as the founder of the Sierra Club, Muir walked the country’s roads alongside mobile laborers, newly freed African Americans, and Native peoples. For them, as for the itinerant naturalist, sleeping outside could constitute a marginal and perilous, if all-too-familiar existence. Muir alternately knocked on strangers’ doors, slept outside in fear of disease and alligators, and herded sheep in Sierra meadows. His interpretations and criticisms of Black and Indigenous people figured into Muir’s seminal perspectives on wilderness, which in turn influenced changing views of public nature, including recreational and nonrecreational campers alike in the late nineteenth century.