Over the first half of the twentieth century, scientist and scholar Frances Densmore (1867-1957) visited thirty-five Native American tribes, recorded more than twenty-five hundred songs, amassed hundreds of artifacts and Native-crafted objects, and transcribed information about Native cultures. Her visits to indigenous groups included meetings with the Ojibwes, Lakotas, Dakotas, Northern Utes, Ho-chunks, Seminoles, and Makahs. A "New Woman" and a self-trained anthropologist, she not only influenced government attitudes toward indigenous cultures but also helped mold the field of anthropology. Densmore remains an intriguing historical figure. Although researchers use her vast collections at the Smithsonian and Minnesota Historical Society, as well as her many publications, some scholars critique her methods of "salvage anthropology" and concepts of the "vanishing" Native American. Travels with Frances Densmore is the first detailed study of her life and work. Through narrative descriptions of her life paired with critical essays about her work, this book is an essential guide for understanding how Densmore formed her collections and the lasting importance they have had for researchers in a variety of fields.

"Using information obtained between 1907 and 1925 from members of the Chippewa tribe, the Bureau of American Ethnology, and the United States National Museum, the book describes various Chippewa customs. Information, collected on six reservations in Minnesota and Wisconsin and the Manitou Rapids Reserve in Ontario, Canada, is provided concerning the tribe's name; totemic system; phonetics; dwellings; clothing; treatment of the face; hair care and arrangement; food; health measures; care, naming, government, pastimes, and playthings of children; puberty; courtship and marriage; death, burial, and mourning; significance of dreams; Midewiwin; stories and legends; music; dances; charms; games; the industrial year; chiefs; right of revenge; war customs; transportation; methods of measuring time, distance, and quantity; exchange of commodities within the tribe; payment of annuity; traders and trading posts; making and using fire; pipes; bows and arrows; snowshoes; making of pitch; torches; canoes; twine; fish nets; weaving mats, bags, bands, blankets of rabbit skin, and head ornament of moose hair; netting of belts; basketry; pottery; dyes; tanning; glue; musical instruments (drum, rattle, flute, clapper); articles made of stone, bone, and wood; applique work; memory devices; picture writing; decorative arts; and beadwork. Portraits, black and white illustrations, and reminiscences of the informants are provided throughout the book. (NQA)"--Microfiche cat records.

A searching account of nineteenth-century salvage anthropology, an effort to preserve the culture of ÒvanishingÓ Indigenous peoples through dispossession of the very communities it was meant to protect. In the late nineteenth century, anthropologists, linguists, archaeologists, and other chroniclers began amassing Indigenous cultural objectsÑcrafts, clothing, images, song recordingsÑby the millions. Convinced that Indigenous peoples were doomed to disappear, collectors donated these objects to museums and universities that would preserve and exhibit them. Samuel Redman dives into the archive to understand what the collectors deemed the tradition of the Òvanishing IndianÓ and what we can learn from the complex legacy of salvage anthropology. The salvage catalog betrays a vision of Native cultures clouded by racist assumptionsÑa vision that had lasting consequences. The collecting practice became an engine of the American museum and significantly shaped public education and preservation, as well as popular ideas about Indigenous cultures. Prophets and Ghosts teases out the moral challenges inherent in the salvage project. Preservationists successfully maintained an important human inheritance, sometimes through collaboration with Indigenous people, but collectorsÕ methods also included outright theft. The resulting portrait of Indigenous culture reinforced the publicÕs confidence in the hierarchies of superiority and inferiority invented by ÒscientificÓ racism. Today the same salvaged objects are sources of invaluable knowledge for researchers and museum visitors. But the question of what should be done with such collections is nonetheless urgent. Redman interviews Indigenous artists and curators, who offer fresh perspectives on the history and impact of cultural salvage, pointing to new ideas on how we might contend with a challenging inheritance.

A breathtaking history of America’s trail-blazing female science journalists—and the timely lessons they can teach us about equity, access, collaboration, and persistence. Writing for Their Lives tells the stories of women who pioneered the nascent profession of science journalism from the 1920s through the 1950s. Like the “hidden figures” of science, such as Dorothy Vaughan and Katherine Johnson, these women journalists, Marcel Chotkowski LaFollette writes, were also overlooked in traditional histories of science and journalism. But, at a time when science, medicine, and the mass media were expanding dramatically, Emma Reh, Jane Stafford, Marjorie Van de Water, and many others were explaining theories, discoveries, and medical advances to millions of readers via syndicated news stories, weekly columns, weekend features, and books—and they deserve the recognition they have long been denied. Grounded in extensive archival research and enlivened by passages of original correspondence, Writing for Their Lives addresses topics such as censorship, peer review, and news embargoes, while also providing intimate glimpses into the personal lives and adventures of mid-twentieth-century career women. They were single, married, or divorced; mothers with child-care responsibilities; daughters supporting widowed mothers; urban dwellers who lived through, and wrote about, the Great Depression, World War II, and the dawn of the Atomic Age—all the while, daring to challenge the arrogance and misogyny of the male scientific community in pursuit of information that could serve the public. Written at a time when trust in science is at a premium, Writing for Their Lives is an inspiring untold history that underscores just how crucial dedicated, conscientious journalists are to the public understanding and acceptance of scientific guidance and expertise.

Explores a little-known history of exchange between Anishinaabe and American writers, showing how literature has long been an important venue for debates over settler colonial policy and indigenous rights. For the Anishinaabeg—the indigenous peoples of the Great Lakes—literary writing has long been an important means of asserting their continued existence as a nation, with its own culture, history, and sovereignty. At the same time, literature has also offered American writers a way to make the Anishinaabe Nation disappear, often by relegating it to a distant past. In this book, Adam Spry puts these two traditions in conversation with one another, showing how novels, poetry, and drama have been the ground upon which Anishinaabeg and Americans have clashed as representatives of two nations contentiously occupying the same land. Focusing on moments of contact, appropriation, and exchange,Spry examines a diverse range of texts in order to reveal a complex historical network of Native and non-Native writers who read and adapted each other’s work across the boundaries of nation, culture, and time. By reconceiving the relationship between the United States and the Anishinaabeg as one of transnational exchange, Our War Paint Is Writers’ Ink offers a new methodology for the study of Native American literatures, capable of addressing a long history of mutual cultural influence while simultaneously arguing for the legitimacy, and continued necessity, of indigenous nationhood. In addition, the author reexamines several critical assumptions—about authenticity, identity, and nationhood itself—that have become common wisdom in both Native American and US literary studies.

This book explores how physical anthropologists struggled to understand variation in bodies and cultures in the twentieth century, how they represented race to professional and lay publics, and how their efforts contributed to an American formulation of race that has remained rooted in both bodies and cultures, as well as heredity and society.