Project MUSE®: Native American and Indigenous Studies - Latest Articles
https://muse.jhu.edu/journal/704
Project MUSE®: Latest articles in Native American and Indigenous Studies.daily12026-05-16T00:00:00-05:00text/htmlen-USVol. 2 (2015) through current issueLatest Articles: Native American and Indigenous StudiesTWOProject MUSE®Native American and Indigenous Studies2332-127X2332-1261Latest articles in Native American and Indigenous Studies. Feed provided by Project MUSE®Reconciliation and Its Articulations: Crisis, Counter-Hegemony, and the Struggle over Indigenous Self-Determination
https://muse.jhu.edu/article/988561
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in the context of Indigenous–non-Indigenous relations in Canada, the mid-1990s saw the use of reconciliation shift from sporadic references invoking its ordinary and everyday sense to an explicit ethical idea. As an ethical idea, reconciliation acknowledges historical injustice and signals an aspiration to transform a settler colonial relationship into a noncolonial one. Since 2015, reconciliation has undergone another transition, becoming what Neal Bradford refers to as a "governing idea": an "operational language and organizational framework for state officials"—and in our case, more than state officials—"in implementing and criticizing public policy" on a national scale (1999, 21). Faster than the transition
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallReconciliation and Its Articulations: Crisis, Counter-Hegemony, and the Struggle over Indigenous Self-Determination2026-04-29text/htmlen-USReconciliation and Its Articulations: Crisis, Counter-Hegemony, and the Struggle over Indigenous Self-Determination2026-04-292026TWOProject MUSE®1525072026-05-16T00:00:00-05:002026-04-29Reading Indigeneity in Indians at Work, 1933–39
https://muse.jhu.edu/article/988562
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in the spring of 1936, James L. Long, a member of the Nakoda community at Fort Peck Reservation and an owner of a small grocery in northern Montana, published a story in Indians at Work, a magazine produced by the Office of Indian Affairs (OIA) to chronicle the activities of the Civilian Conservation Corps-Indian Division (CCC-ID).1 In the simply titled "A Hunting Story" (1936), Long narrates a humorous tale of how he finds himself stalking a deer, only to discover that a bear, who is also stalking the deer, is stalking him. Soon, Long is uncomfortably positioned between the two and seeks safety by climbing a tree; but in haste, he leaves his gun at the base of the tree. The bear picks up the gun, curiously
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallReading Indigeneity in Indians at Work, 1933–392026-04-29text/htmlen-USReading Indigeneity in Indians at Work, 1933–392026-04-292026TWOProject MUSE®1249452026-05-16T00:00:00-05:002026-04-29"We Are Building for Our Children": Crafting Intertribal Activism in Southern New England
https://muse.jhu.edu/article/988563
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on a warm june day in 1937, a group of Native people from southern New England met at the Kenyon, Rhode Island home of Ruth Brown for the first formal meeting of the Sons and Daughters of the First Americans (SDFA). A club for people of Native descent, the SDFA brought together Narragansetts, Wampanoags, Pequots, and other members of tribal nations in order to, in their words, maintain the "true spirit of Indianhood in New England."1 Based in Narragansett homelands, the SDFA's intertribal membership was also heavily informed by Narragansett political and intellectual genealogies. At their first meeting, the members resolved to compile what they called a "true to life history of the red race and its tradition"
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmall"We Are Building for Our Children": Crafting Intertribal Activism in Southern New England2026-04-29text/htmlen-US"We Are Building for Our Children": Crafting Intertribal Activism in Southern New England2026-04-292026TWOProject MUSE®1619552026-05-16T00:00:00-05:002026-04-29Not Your "Queen," Not Your "Sq**w": Reclaiming Ho-Chunk Histories of Hąpoguwįga and Challenging Settler Memory
https://muse.jhu.edu/article/988564
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in 2022, I visited the Winnebago Tribe of Nebraska's Angel De Cora Museum & Research Center. As I was looking through the exhibits, I noticed a portrait painted by a Sioux City artist, Cassie Gillette. The picture depicted a middle-aged Ho-Chunk woman standing near a stream and looking out over the water. The description for the portrait noted:
Hąpoguwįga
Born: early 1700s Died: early-mid 1800's
Hąpoguwįga, also known as Coming of the Day or Glory of the Morning is the first recorded woman in Wisconsin history and the only known female Ho-Chunk Chief. The daughter of a Chief, she spent most of her life on Doty Island. As a young woman she would marry a French fur trader named Sabrevoir Descaris, (also referred to
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallNot Your "Queen," Not Your "Sq**w": Reclaiming Ho-Chunk Histories of Hąpoguwįga and Challenging Settler Memory2026-04-29text/htmlen-USNot Your "Queen," Not Your "Sq**w": Reclaiming Ho-Chunk Histories of Hąpoguwįga and Challenging Settler Memory2026-04-292026TWOProject MUSE®1164252026-05-16T00:00:00-05:002026-04-29Between Ruin and Rebellion: A Yuntaku Reading of Everyday Sovereignties in Okinawa's "Black District"
https://muse.jhu.edu/article/988565
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K was the main business district in the middle part of Okinawa Island. It had the shabby postwar look of a town born and grown up along the military highway that ran through it from north to south. Its streets were lined with a jumble of souvenir shops, movie theaters, foreign import-export companies, bars, game centers, vendors' stalls, and brothels—all fronted with signs written in English. … Standing next to a bench in front of a restaurant, a boy with a G.I. haircut chewed sticks of gum one after another, spitting out the leftover wads. He was clapping his hands as he peered into a barbershop where a woman, whose low-cut blouse didn't quite cover her breasts, could be seen reflected in the mirror as she sat in
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallBetween Ruin and Rebellion: A Yuntaku Reading of Everyday Sovereignties in Okinawa's "Black District"2026-04-29text/htmlen-USBetween Ruin and Rebellion: A Yuntaku Reading of Everyday Sovereignties in Okinawa's "Black District"2026-04-292026TWOProject MUSE®1244272026-05-16T00:00:00-05:002026-04-29"The Children Are Coming Home Singing Songs in Eskimo": Alaska Native Communities and the Pursuit of Indigenous Control over Native Education, 1969–1975
https://muse.jhu.edu/article/988566
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fifty years ago, on January 4, 1975, President Gerald Ford signed the Indian Self-Determination and Education Assistance Act (ISDEAA) into law.1 The ISDEAA is still regarded by many Native Peoples to this day as a critical turning point in the federal recognition of tribal sovereignty and an empowering statute for tribes to facilitate their own communities' affairs.2 Importantly, the 1975 Act authorized tribal governments to assume responsibility for programs and services that the Bureau of Indian Affairs (BIA) administered to them, along with a significant voice in the creation and implementation of federal services still operating within their communities.3 In essence, Native Peoples finally received a commitment
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmall"The Children Are Coming Home Singing Songs in Eskimo": Alaska Native Communities and the Pursuit of Indigenous Control over Native Education, 1969–19752026-04-29text/htmlen-US"The Children Are Coming Home Singing Songs in Eskimo": Alaska Native Communities and the Pursuit of Indigenous Control over Native Education, 1969–19752026-04-292026TWOProject MUSE®1413012026-05-16T00:00:00-05:002026-04-29Arctic Indigenous Art: Arctic Highways, Capacity Building, Circulation, Contexts
https://muse.jhu.edu/article/988567
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in the twenty-first century, a wide array of Sámi artworks circulate through global exhibitions.1 We—both Sámi and white European and North American settler artists and academics—engage with these exhibitions and art practices to map two related constellations that at first glance may seem at odds: the international circulation of works tied to localized lands and their function as a means to globalize the Indigenous Arctic as a site of meaning, activism, culture, politics, and dissent. In Sápmi, as in other Indigenous territories, land and art are relational, embedded within one another in multiple and sometimes contrasting ways (see Allen 2012). Métis scholar Sherry Farrell Racette (2008) argues that Indigenous
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallArctic Indigenous Art: Arctic Highways, Capacity Building, Circulation, Contexts2026-04-29text/htmlen-USArctic Indigenous Art: Arctic Highways, Capacity Building, Circulation, Contexts2026-04-292026TWOProject MUSE®893772026-05-16T00:00:00-05:002026-04-29Visioning Our Healing
https://muse.jhu.edu/article/988568
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indigenous communities face disproportionate rates of sexual violence resulting from colonial policies such as residential schools. Students in residential schools were often subjected to sexual abuse, in many cases resulting in the intergenerational transmission of trauma. A robust, growing body of research exists on Indigenous healing in the context of residential schools and intergenerational trauma in Canada. Yet, very little has been written specifically about community-based sexual assault services providing Indigenous-specific supports for survivors of sexual assault. We redress this gap through "Visioning our Healing," a project and research partnership1 with one of the few mainstream sexual assault centers
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallVisioning Our Healing2026-04-29text/htmlen-USVisioning Our Healing2026-04-292026TWOProject MUSE®1170932026-05-16T00:00:00-05:002026-04-29Old, Indigenous, Continuous, American Continent: A Critical Review Essay
https://muse.jhu.edu/article/988569
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with the 2025 Bancroft and Pulitzer Prizes in History both going to Kathleen DuVal for Native Nations: A Millennium in North America, practitioners of Native American and Indigenous studies might find the time is right to take a step back and ask, "Whoa! What just happened?" Beginning in 2022, the field has seen three doorstop-sized, publicly facing works, landing one after the other like incoming jets stacked up at O'Hare or LaGuardia. The three offered distinct interpretive lenses, were pitched at discrete registers on the academic-to-trade publisher gradient, and were crafted by historians with disparate pathways into and engagements with the field of Native American and Indigenous studies. What should we make
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallOld, Indigenous, Continuous, American Continent: A Critical Review Essay2026-04-29text/htmlen-USOld, Indigenous, Continuous, American Continent: A Critical Review Essay2026-04-292026TWOProject MUSE®427122026-05-16T00:00:00-05:002026-04-29Memoirs of Indian Boarding Schools, Residential Schools, and Other Carceral Institutions
https://muse.jhu.edu/article/988570
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this review essay was inspired by the 2024 reissue of Enos T. Montour's memoir about the five years (1910–15) he spent at Mount Elgin Residential School—the "Mush Hole"—in Ontario, Canada. Montour's account resonates with others—of boarding/residential schools and institutions that separated Indigenous children from families and communities. Like Francis La Flesche ([1900] 1963), in his account of a Presbyterian school adjacent to his Omaha village in the 1860s, and Basil Johnston (Ojibway) in his 1988 book about a Jesuit residential school in Ontario in the 1940s, Montour wrote for a broad audience, using humor to educate. None of these three authors dwell on the violence inherent in childhood separation or the
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallMemoirs of Indian Boarding Schools, Residential Schools, and Other Carceral Institutions2026-04-29text/htmlen-USMemoirs of Indian Boarding Schools, Residential Schools, and Other Carceral Institutions2026-04-292026TWOProject MUSE®331222026-05-16T00:00:00-05:002026-04-29The Political Economies of Ongoing Settler Colonialism
https://muse.jhu.edu/article/988571
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assessing the state of Indigenous studies literature, Anishinaabek scholar John Carlson has recently argued that "the reality and implications of money, commodities, and wage-labour for both Indigenous resurgence and the organization of struggle," have been marginal within the field and aligned scholarly/activist research (2023, 9). This, in spite of the fact that Indigenous Peoples and nations "continu[e] to depend on them in practice," even in the most militant of anticolonial struggles. Though these tactics do not always seek to consciously politicize the political economy of colonial society, nor intend to show how that conditions the possibilities of anticolonial struggle (26). This lingering absence within
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallThe Political Economies of Ongoing Settler Colonialism2026-04-29text/htmlen-USThe Political Economies of Ongoing Settler Colonialism2026-04-292026TWOProject MUSE®231452026-05-16T00:00:00-05:002026-04-29New English Translations of Zoque and Zapotec Poetry
https://muse.jhu.edu/article/988572
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it is commonplace to state that literature in translation tends to be all but invisible in the U.S. literary market, with poets and translators alike noting that poetry in translation especially lags well behind even prose translations in both opportunities for publication and sales. And yet, despite what may seem like an uphill battle, the past several years have seen a surge in the translation of poetry by Indigenous people from throughout Latin America. Recent publications such as Michael Bazzett's translation of the K'iche' poet Humberto Ak'abal, If Today Were Tomorrow, Seth Michaelson's translations of the Mapuche poet and essayist Liliana Ancalao, Women of the Big Sky and The Sun of Always, and Clare
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallNew English Translations of Zoque and Zapotec Poetry2026-04-29text/htmlen-USNew English Translations of Zoque and Zapotec Poetry2026-04-292026TWOProject MUSE®280932026-05-16T00:00:00-05:002026-04-29Bundok: A Hinterland History of Filipino America by Adrian De Leon (review)
https://muse.jhu.edu/article/988573
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"who counts as a filipino?" This question, which Adrian de Leon poses in the conclusion to his recent work, captures the author's larger stake in exploring the politics of national culture and identity, both within the Philippines and the U.S.; and the anomalous designation of the Ilocos region and Ilocanos as part of both. The nebulousness of the question intends to provoke further questions: What does it mean "to count?" Are there different, even contradictory ways of counting? Are there those who don't count for nefarious or ideological reasons? (210–24). Finally, are the ones who (do) "count" the beneficiaries of an unearned privilege? The author proposes that many of these questions will have been answered in
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallBundok: A Hinterland History of Filipino America by Adrian De Leon (review)2026-04-29text/htmlen-USBundok: A Hinterland History of Filipino America by Adrian De Leon (review)2026-04-292026TWOProject MUSE®185392026-05-16T00:00:00-05:002026-04-29Indigenous Chicago by Rose Miron et al. (review)
https://muse.jhu.edu/article/988574
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cities have always been Indigenous places. This is something well understood by Native people throughout what is now the United States. Over the past twenty-five years, the long-standing relationships between Indigenous Peoples and cities have received considerable attention in history, literature, sociology, and other disciplines that make up Native American and Indigenous studies. Based on collaborations between the Newberry Library and Native communities throughout the region, the Indigenous Chicago project now stands as one of the first public history projects of its kind to explore the concept of cities as Indigenous places, with a focus on Chicago.The different components of Indigenous Chicago provide
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallIndigenous Chicago by Rose Miron et al. (review)2026-04-29text/htmlen-USIndigenous Chicago by Rose Miron et al. (review)2026-04-292026TWOProject MUSE®72102026-05-16T00:00:00-05:002026-04-29Retreating to Re-Treat: A Performance Encounter at the 'Edge of the Woods' by Jill Carter (review)
https://muse.jhu.edu/article/988575
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this book is a provocative documentation of a performance intervention rooted in Indigenous resistance and "survivance." It is an archive of a dramatic process that Anishinaabe/Ashkenazi theater artist and scholar Jill Carter undertook with diverse University of Toronto students and community members in 2019. It models one possible path to respond to the ninety-four "Calls to Action" that resulted from Canada's Truth and Reconciliation Commission. As of 2024, only eleven of those calls were complete. In particular it was Call 45—one that is designated by the government of Canada as "not started" that drove the inquiry of this project. As the lead artist, Dr. Carter, says: "It was Call 45 that I wished to address
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallRetreating to Re-Treat: A Performance Encounter at the 'Edge of the Woods' by Jill Carter (review)2026-04-29text/htmlen-USRetreating to Re-Treat: A Performance Encounter at the 'Edge of the Woods' by Jill Carter (review)2026-04-292026TWOProject MUSE®58392026-05-16T00:00:00-05:002026-04-29Settler Attachments and Asian Diasporic Film by Beenash Jafri (review)
https://muse.jhu.edu/article/988576
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beenash jafri's Settler Attachments and Asian Diasporic Film focuses on cultural production to theorize Asian North American ontologies and epistemologies within settler colonial structures and in relation to Indigenous lands, bodies, and peoples. Rather than simply ask whether Asian immigrants and their descendants participate or collaborate within settler structures, Jafri compellingly questions how and why settler colonial desires are persistently expressed by Asian diasporic artists and activists. Building from work on Asian-Indigenous relationalities by scholars such as Iyko Day, Manu Karuka, and Quynh Nhu Le, Settler Attachments places film and visual culture at the center of its analysis. The book elucidates
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallSettler Attachments and Asian Diasporic Film by Beenash Jafri (review)2026-04-29text/htmlen-USSettler Attachments and Asian Diasporic Film by Beenash Jafri (review)2026-04-292026TWOProject MUSE®74602026-05-16T00:00:00-05:002026-04-29Earth Diplomacy: Indigenous American Art, Ecological Crisis, and the Cold War by Jessica L. Horton (review)
https://muse.jhu.edu/article/988577
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jessica horton's Earth Diplomacy positions itself between two ambiguities. The first: how white anthropologists and art patrons turned Native American art into a resource for developing a uniquely American aesthetic, producing the dilemma: Art or culture? This tired question is haunted by the second ambiguity: Western humanist conquest and the expulsion of Indigenous Peoples' worlds and nonhuman kin from politics led to the question—are Native relational forms political? Horton responds to this dual dilemma (art or culture/ politics or culture) by arguing that Native American art is diplomacy and analyzes Native cosmological thought in international contexts.Horton focuses on a United States Information Agency
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallEarth Diplomacy: Indigenous American Art, Ecological Crisis, and the Cold War by Jessica L. Horton (review)2026-04-29text/htmlen-USEarth Diplomacy: Indigenous American Art, Ecological Crisis, and the Cold War by Jessica L. Horton (review)2026-04-292026TWOProject MUSE®76052026-05-16T00:00:00-05:002026-04-29Inscribing Sovereignties: Writing Community in Native North America by Phillip H. Round (review)
https://muse.jhu.edu/article/988578
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phillip round's new monograph, Inscribing Sovereignties: Writing Community in Native North America, centers Indigenous graphogenesis, or the creation of graphic systems for languages whose speakers had not previously needed or desired them. Round reminds us that from the Wabanaki of the eastern woodlands to the Wakashan of the Pacific Northwest, Indigenous Peoples across North America have historically utilized complex forms of media alongside oral traditions. Indeed, of the more than five hundred federally recognized nations connected to lands appropriated by the settler-colonial project known as the United States, not a single group has relied solely on oral tradition. Despite this, the myth persists that
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallInscribing Sovereignties: Writing Community in Native North America by Phillip H. Round (review)2026-04-29text/htmlen-USInscribing Sovereignties: Writing Community in Native North America by Phillip H. Round (review)2026-04-292026TWOProject MUSE®80582026-05-16T00:00:00-05:002026-04-29My Grandfathers Alter: Five Generations of Lakota Holy Men ed. by Simon J. Joseph (review)
https://muse.jhu.edu/article/988579
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as-told-to biographies of medicine men have become a subgenre defined and proliferated mainly by white interlocutors. The most famous of these is Black Elk Speaks. Subsequent studies have cast a critical eye on these accounts, questioning the genre's authenticity. Richard Moves Camp's My Grandfather's Alter: Five Generations of Lakota Holy Men, edited by religious studies scholar Simon J. Joseph, offers a different approach, perhaps sidestepping the genre's conventions entirely. Moves Camp fills the pages as the primary narrator; Joseph's guiding hand in the project is detailed in a brief introduction and lengthy footnotes describing his positionality. The book, as memoir and biography, provides a profoundly
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallMy Grandfathers Alter: Five Generations of Lakota Holy Men ed. by Simon J. Joseph (review)2026-04-29text/htmlen-USMy Grandfathers Alter: Five Generations of Lakota Holy Men ed. by Simon J. Joseph (review)2026-04-292026TWOProject MUSE®70652026-05-16T00:00:00-05:002026-04-29What Side Are You On? A Tohono O'odham Life Across Borders by Michael Steven Wilson and José Antonio Lucero (review)
https://muse.jhu.edu/article/988580
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when i first met Mike Wilson nearly two decades ago, I thought he was a fascinating and inspiring individual, mainly for his humanitarian work providing water for migrants crossing the border in the Sonoran Desert. We occasionally talked over email, and I brought him to speak at my university, which is situated along the U.S.—Mexico border and serves a community impacted by many of the issues covered in this innovative book. Over the years I watched him help migrants, struggle with the border patrol, and navigate the politics of the Tohono O'odham Nation as the Nation itself grappled with immense geopolitical pressures. I had long thought that Mike needed to write an autobiography, so I was excited to read this
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallWhat Side Are You On? A Tohono O'odham Life Across Borders by Michael Steven Wilson and José Antonio Lucero (review)2026-04-29text/htmlen-USWhat Side Are You On? A Tohono O'odham Life Across Borders by Michael Steven Wilson and José Antonio Lucero (review)2026-04-292026TWOProject MUSE®67392026-05-16T00:00:00-05:002026-04-29Michigan's Company K: Anishinaabe Soldiers, Citizenship, and the Civil War by Michelle K. Cassidy (review)
https://muse.jhu.edu/article/988581
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in michigan's company k: Anishinaabe Soldiers, Citizenship, and the Civil War, scholar Michelle K. Cassidy reframes a story of the Civil War, moving Anishinaabe peoples—Ojibwe, Ottawa, and Boodewaadamii—and their communities from the periphery to the center of the historical narrative. In doing so, Cassidy extends her analysis beyond military service to tell a more nuanced version of nineteenth-century history.Central to Cassidy's detailed history of Anishinaabe participation in the Civil War are recurring themes of diplomacy, citizenship, land, and religion in the decades prior to and following the Civil War. While entangled with each other, these themes appear early in the monograph and are woven throughout, as
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallMichigan's Company K: Anishinaabe Soldiers, Citizenship, and the Civil War by Michelle K. Cassidy (review)2026-04-29text/htmlen-USMichigan's Company K: Anishinaabe Soldiers, Citizenship, and the Civil War by Michelle K. Cassidy (review)2026-04-292026TWOProject MUSE®64572026-05-16T00:00:00-05:002026-04-29Where We Belong: Chemehuevi and Caxcan Preservation of Sacred Mountains by Daisy Ocampo (review)
https://muse.jhu.edu/article/988582
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at the time of origins, creators placed the Indigenous Peoples of the Native Universe in specific places, then gifted the First Peoples with their holy lands. Creators instructed the people to take care of the land and nurture the soil, waters, plants, and animals. The people enjoyed a spiritual bond with their landscapes and everything within their environments. In return, the land—and all encompassed within—cared for the people. This sacred bond was meant to last forever, but years of foreign invasions, wars, and colonialism created barriers between the people and their homelands. Colonial disruptions posed challenges and threats to spiritual relationships between Indigenous people and their homelands, but
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallWhere We Belong: Chemehuevi and Caxcan Preservation of Sacred Mountains by Daisy Ocampo (review)2026-04-29text/htmlen-USWhere We Belong: Chemehuevi and Caxcan Preservation of Sacred Mountains by Daisy Ocampo (review)2026-04-292026TWOProject MUSE®71152026-05-16T00:00:00-05:002026-04-29People of Kituwah: The Old Ways of the Eastern Cherokees by John D. Loftin and Benjamin E. Frey (review)
https://muse.jhu.edu/article/988583
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people of the kituwah: The Old Ways of the Eastern Cherokees offers insights into the rich legacy of thought and lifeways that animate contemporary settings in and among the Eastern Cherokee. Coauthors John D. Loftin and Benjamin E. Frey locate themselves in relation to the Eastern Cherokees. Loftin is a historian of religions and a lawyer in North Carolina, and Benjamin E. Frey, a sociolinguist and enrolled citizen of the Eastern Band of Cherokee Indians, is assistant professor of Cherokee Language and Culture at the University of North Carolina, Asheville. The book illustrates the ways in which Eastern Cherokee actions adhere to the spiritual roots of the Kituwah people, which imbue every aspect of contemporary
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallPeople of Kituwah: The Old Ways of the Eastern Cherokees by John D. Loftin and Benjamin E. Frey (review)2026-04-29text/htmlen-USPeople of Kituwah: The Old Ways of the Eastern Cherokees by John D. Loftin and Benjamin E. Frey (review)2026-04-292026TWOProject MUSE®74822026-05-16T00:00:00-05:002026-04-29One Man's Journey: The Mi'kmaw Revival in Ktaqmkuk by Calvin White (review)
https://muse.jhu.edu/article/988584
<p></p>
the history of mi'kmaq in Ktaqmkuk (Newfoundland) is as long as it is complex, interwoven with colonial mythologies and racist denials of our ancestral and ongoing presence on the island that have been falsely presented as fact for over two centuries (White 2023). This history needs to be unpacked, teased apart, and opened up to both academic scrutiny and community fact-checking. One Man's Journey is one of Calvin's many contributions to this much-needed work. The book recounts Calvin's memories of growing up in Flat Bay, learning to live off the land, and joining the movement of Mi'kmaw political advocacy in the early 1970s. Calvin shares his account of the evolutions of this advocacy, from early consultations
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Project MUSE®https://muse.jhu.edu/2026-05-16T00:00:00-05:00https://muse.jhu.edu/journal/704/image/coversmallOne Man's Journey: The Mi'kmaw Revival in Ktaqmkuk by Calvin White (review)2026-04-29text/htmlen-USOne Man's Journey: The Mi'kmaw Revival in Ktaqmkuk by Calvin White (review)2026-04-292026TWOProject MUSE®87582026-05-16T00:00:00-05:002026-04-29