Assimilation’s Agent reveals the life and opinions of Edwin L. Chalcraft (1855–1943), a superintendent in the federal Indian boarding schools during the critical period of forced assimilation in the late nineteenth and early twentieth centuries. Chalcraft was hired by the Office of Indian Affairs (now known as the Bureau of Indian Affairs) in 1883. During his nearly four decades of service, he worked at a number of Indian boarding schools and agencies, including the Chehalis Indian School in Oakville, Washington; Puyallup Indian School in Tacoma, Washington; Chemawa Indian School in Salem, Oregon; Wind River Indian School in Wind River, Wyoming; Jones Male Academy in Hartshorne, Oklahoma; and Siletz Indian Agency in Oregon.

In this memoir Chalcraft discusses the Grant peace policy, the inspection system, allotment, the treatment of tuberculosis, corporal punishment, alcoholism, and patronage. Extensive coverage is also given to the Indian Shaker Church and the government’s response to this perceived threat to assimilation. Assimilation’s Agent illuminates the sometimes treacherous political maneuverings and difficult decisions faced by government officials at Indian boarding schools. It offers a rarely heard and today controversial "top-down" view of government policies to educate and assimilate Indians.

Drawing on a large collection of unpublished letters and documents, Cary C. Collins’s introduction and notes furnish important historical background and context. Assimilation’s Agent illustrates the government's long-term program for dealing with Native peoples and the shortcomings of its approach during one of the most consequential eras in the long and often troubled history of American Indian and white relations.

The Athletic Crusade is the first book to systematically analyze the role of sports in the expansion of U.S. empire from the 1890s through World War II. Gerald R. Gems details how white, Anglo-Saxon Protestant males set the standard for inclusion within American society, transferred that standard to foreign territories, and subtly used American sports to instill allegedly desirable racial, moral, and commercial virtues in colonial subjects. In the realm of such expansion, sports provided a less harsh, less militaristic means of instilling belief in a dominant system’s values and principles than more overt methods such as war.

The process of change, however, had unexpected consequences as subordinate groups adapted or even rejected American overtures. Sport became a means for nonwhites to challenge whiteness, Social Darwinism, and cultural hegemony by establishing their own physical prowess, claiming a measure of esteem, and creating a greater sense of national identity. Gems shows the direct influence of sports in Hawaii, the Philippines, Puerto Rico, Cuba, and the Dominican Republic and explores their comparatively minimal influence in countries such as China and Japan.

Amid increasing globalization, The Athletic Crusade offers a welcome perspective on how the United States has attempted to spread its influence in the past and the implications for the future of indigenous and other societies.

Axes traces the intimate relationship between the texts published by Willa Cather and William Faulkner between 1922 and 1962. When those texts are juxtaposed and examined carefully, the two writers seem intensely conscious of, and responsive to, each other’s work. In fact, both at some point appear to have caricatured or parodied the other in print. Judging by the texts they left behind, they titillated, offended, exhilarated, and—especially—energized each other. Some readers may conclude that for forty years they helped create each other—the rival geniuses and axes of American fiction in the twentieth century.

 

At the end of their lives, Cather planned a story to appear posthumously as advice to Faulkner about life and literary style; he planned his last novel to answer her in spirit and published it a month before his death. This groundbreaking study is provocative and sure to ignite the imaginations of literary critics and devoted readers of each author.

Bad Fruits of the Civilized Tree examines the role of alcohol among the Cherokees through more than two hundred years, from contact with white traders until Oklahoma reached statehood in 1907. While acknowledging the addictive and socially destructive effects of alcohol, Izumi Ishii also examines the ways in which alcohol was culturally integrated into Native society and how it served the overarching economic and political goals of the Cherokee Nation.

 

Europeans introduced alcohol into Cherokee society during the colonial era, trading it for deerskins and using it to cement alliances with chiefs. In turn Cherokee leaders often redistributed alcohol among their people in order to buttress their power and regulate the substance’s consumption. Alcohol was also seen as containing spiritual power and was accordingly consumed in highly ritualized ceremonies. During the early-nineteenth century, Cherokee entrepreneurs learned enough about the business of the alcohol trade to throw off their American partners and begin operating alone within the Cherokee Nation. The Cherokees intensified their internal efforts to regulate alcohol consumption during the 1820s to demonstrate that they were “civilized” and deserved to coexist with American citizens rather than be forcibly relocated westward. After removal from their land, however, the erosion of Cherokee sovereignty undermined the nation’s ongoing attempts to regulate alcohol. Bad Fruits of the Civilized Tree provides a new historical framework within which to study the meeting between Natives and Europeans in the New World and the impact of alcohol on Native communities.

The banana is the world’s most important fresh fruit commodity. Little more than a century old, the global banana industry began in the late 1880s as a result of technological advances such as refrigerated shipping, which facilitated the transportation of this highly perishable good to distant markets. Since its inception the banana industry has been fraught with controversy, exhibiting many of the issues underlying the basic global economic relations that first emerged in the era of European colonialism. Perhaps more than any other agricultural product, the banana reflects the evolution of the world economy. At each stage changes in the global economy manifested themselves in the economic geography of banana production and trade. This remains true today as neoliberal imperatives drive the globalization process and mandate freer trade, influencing the patterns of the transatlantic banana trade.

 

The Banana demystifies the banana trade and its path toward globalization. It reviews interregional relationships in the industry and the changing institutional framework governing global trade and assesses the roles of such major players as the European Union and the World Trade Organization. It also analyzes the forces driving today’s economy, such as the competitiveness imperative, diversification processes, and niche market strategies. Its final chapter suggests how the outcome of the recent banana war will affect bananas and trade in other commodities sectors as well.

 

The Banana belies the common perception of globalization as a monolithic and irresistible force and reveals instead various efforts to resist or modify the process at local and national levels. Nevertheless, the banana does represent another step toward a globalized and industrialized agricultural economy.

Stories about postcolonial bandits in Mexico have circulated since the moment Mexico won its independence. Narratives have appeared or been discussed in a wide variety of forms: novels, memoirs, travel accounts, newspaper articles, the graphic arts, social science literature, movies, ballads, and historical monographs. During the decades between independence and the Mexican Revolution, bandit narratives were integral to the broader national and class struggles between Mexicans and foreigners concerning the definition and creation of the Mexican nation-state.

Bandit Nation is the first complete analysis of the cultural impact that banditry had on Mexico from the time of its independence to the Mexican Revolution. Chris Frazer focuses on the nature and role of foreign travel accounts, novels, and popular ballads, known as corridos, to analyze how and why Mexicans and Anglo-Saxon travelers created and used images of banditry to influence state formation, hegemony, and national identity. Narratives about banditry are linked to a social and political debate about “mexican-ness” and the nature of justice. Although considered a relic of the past, the Mexican bandit continues to cast a long shadow over the present, in the form of narco-traffickers, taxicab hijackers, and Zapatista guerrillas. Bandit Nation is an important contribution to the cultural and the general histories of postcolonial Mexico.

A televised baseball game from Puerto Rico, Japan, or even Cuba might look a lot like the North American game. Beneath the outward similarities, however—the uniforms and equipment and basic rules—there is usually a very different history and culture influencing the nuances of the sport. These differences are what interest the authors of Baseball without Borders, a book about America's national pastime going global and undergoing instructive, entertaining, and sometimes curious changes in the process. The contributors, leading authorities on baseball in the fourteen nations under consideration, look at how the game was imported—how it took hold and developed, how it is organized, played, and followed—and what these local and regional trends and features say about the sport's place in particular cultures.

Organized by region—Asia, the Americas, Europe, and the Pacific—and written by journalists, historians, anthropologists, and English professors, these original essays reflect diverse perspectives and range across a refreshingly wide array of subjects: from high school baseball in Japan and Little League in Taiwan to fan behavior in Cuba and the politics of baseball in China and Korea.

The Bearer of This Letter illuminates the enduring effects of colonialism by examining the decades-long tension between written words and spoken words in a reservation community. Drawing on archival sources and her own extensive work in the community, Mindy J. Morgan investigates how historical understandings of literacy practices challenge current Indigenous language revitalization efforts on the Fort Belknap Reservation in Montana.

 

Created in 1887, Fort Belknap is home to the Gros Ventre and Assiniboine peoples. The history of these two peoples over the past century is a common one among Indigenous groups, with religious and federal authorities aggressively promoting the use of English at the expense of the local Indigenous languages. Morgan suggests that such efforts at the assimilation of Indigenous peoples had a far-reaching and not fully appreciated consequence. Through a close reading of federal, local, and missionary records at Fort Belknap, Morgan demonstrates how the government used documents as a means of restructuring political and social life as well as regulating access to resources during the late nineteenth and early twentieth centuries. As a result, the residents of Fort Belknap began to use written English as a means of negotiating with the government and when arguing for structural change during the early reservation period while maintaining distinct arenas for Indigenous language use. These linguistic practices have significantly shaped the community’s perceptions of the utility of writing and continue to play a central role in contemporary language programs that increasingly rely on standardized orthographies for Indigenous language programs.

The Two-Spirit man occupies a singular place in Native American culture, balancing the male and the female spirit even as he tries to blend gay and Native identity. The accompanying ambiguities of gender and culture come into vivid relief in the powerful and poignant Becoming Two-Spirit, the first book to take an in-depth look at contemporary American Indian gender diversity. Drawing on a wealth of observations from interviews, oral histories, and meetings and ceremonies, Brian Joseph Gilley provides an intimate view of how Two-Spirit men in Colorado and Oklahoma struggle to redefine themselves and their communities.

The Two-Spirit men who appear in Gilley’s book speak frankly of homophobia within their communities, a persistent prejudice that is largely misunderstood or misrepresented by outsiders. Gilley gives detailed accounts of the ways in which these men modify gay and Native identity as a means of dealing with their alienation from tribal communities and families. With these compromises, he suggests, they construct an identity that challenges their alienation while at the same time situating themselves within contemporary notions of American Indian identity. He also shows how their creativity is reflected in the communities they build with one another, the development of their own social practices, and a national network of individuals linked in their search for self and social acceptance.