During the last third of the twentieth century, white supremacists moved, both literally and in the collective imagination, from midnight rides through Mississippi to broadband-wired cabins in Montana. But while rural Montana may be on the geographical fringe of the country, white supremacist groups were not pushed there, and they are far from "fringe elements" of society, as many Americans would like to believe. Evelyn Schlatter's startling analysis describes how many of the new white supremacist groups in the West have co-opted the region's mythology and environment based on longstanding beliefs about American character and Manifest Destiny to shape an organic, home-grown movement. Dissatisfied with the urbanized, culturally progressive coasts, disenfranchised by affirmative action and immigration, white supremacists have found new hope in the old ideal of the West as a land of opportunity waiting to be settled by self-reliant traditional families. Some even envision the region as a potential white homeland. Groups such as Aryan Nations, The Order, and Posse Comitatus use controversial issues such as affirmative action, anti-Semitism, immigration, and religion to create sympathy for their extremist views among mainstream whites—while offering a "solution" in the popular conception of the West as a place of freedom, opportunity, and escape from modern society. Aryan Cowboys exposes the exclusionist message of this "American" ideal, while documenting its dangerous appeal.

What are the connections between cattle branding and Christian salvation, between livestock castration and square dancing, between rustling and the making of spurs and horsehair bridles in prison, between children's coloring books and cowboy poetry as it is practiced today? The Cowboy usesliterary, historical, folkloric, and pop cultural sources to document ways in which cowboys address religion, gender, economics, and literature. Arguing that cowboys are defined by the work they do, Allmendinger sets out in each chapter to investigate one form of labor (such as branding, castration,or rustling) that cowboys perform in their "work culture." He then looks at early oral poems that cowboys recited around campfires, on trail drives, at roundups, and at home in their bunkhouses, and at later poems, histories and autobiographies written by cowboys--most of which have never beforebeen studied by scholars. He discovers that these texts not only deal with work but with larger concerns, including art, morality, spirituality, and male sexuality. In addition to spotlighting little-known texts, art, and archival sources, The Cowboy examines the works of Twain, Steinbeck, Cather,Norris, Dana, McMurtry, and others, and features more than 60 historic photographs, many of which have not been published until now.

Who were the black cowboys? They were drovers, foremen, fiddlers, cowpunchers, cattle rustlers, cooks, and singers. They worked as wranglers, riders, ropers, bulldoggers, and bronc busters. They came from varied backgrounds—some grew up in slavery, while free blacks often got their start in Texas and Mexico. Most who joined the long trail drives were men, but black women also rode and worked on western ranches and farms. The first overview of the subject in more than fifty years, Black Cowboys in the American West surveys the life and work of these cattle drivers from the years before the Civil War through the turn of the twentieth century. Including both classic, previously published articles and exciting new research, this collection also features select accounts of twentieth-century rodeos, music, people, and films. Arranged in three sections—“Cowboys on the Range,” “Performing Cowboys,” and “Outriders of the Black Cowboys”—the thirteen chapters illuminate the great diversity of the black cowboy experience. Like all ranch hands and riders, African American cowboys lived hard, dangerous lives. But black drovers were expected to do the roughest, most dangerous work—and to do it without complaint. They faced discrimination out west, albeit less than in the South, which many had left in search of autonomy and freedom. As cowboys, they could escape the brutal violence visited on African Americans in many southern communities and northern cities. Black cowhands remain an integral part of life in the West, the descendants of African Americans who ventured west and helped settle and establish black communities. This long-overdue examination of nineteenth- and twentieth-century black cowboys ensures that they, and their many stories and experiences, will continue to be known and told.

Focusing on the northern plains and the Southwest, Iverson traces the rise and fall of individual and tribal cattle industries against the backdrop of changing federal Indian policies. He describes the Indian Bureau's inability to recognize that most nineteenth-century reservations were better suited to ranching than farming. Even though allotment and leasing stifled ranching, livestock became symbols and ranching a new means of resisting, adapting, and living - for remaining Native.

This book offers the first in-depth examination of a distinctive and community-based tradition rich with larger-than-life heroes, vivid occupational language, humor, and unblinking encounters with birth, death, nature, and animals in the poetry.

Across history, the ideas and practices of male identity have varied much between time and place: masculinity proves to be a slippery concept, not available to all men, sometimes even applied to women. This book analyses the dynamics of 'masculinity' as both an ideology and lived experience - how men have tried, and failed, to be 'Real Men'.

Every 3rd issue is a quarterly cumulation.

Papers from a conference held at the Glenbow Museum in Sept. 1997.