In 1908 two young women—the authors of this book—accepted Indian Service appointments as field matrons for the Karok Indians in the Klamath and Salmon River country of northern California. Although the area had been the scene of a gold rush some fifty years earlier, they write in the foreword, "the social life of the Indian—what he believed and the way he felt about things—was very little affected by white influence. The older Indians still had the spaced tatoo marks on their forearms, by which they could measure the length of the string of wampum required to buy a wife. . . . The white men we knew on the Rivers were pioneers of the Old West. . . . All around us was gold country, the land of the saloon and of the six-shooter. Our friends and neighbors carried guns as a matter of course, and used them on occasion. But the account given in these pages is not of these occurrences but of everyday life on the frontier in an Indian village, and what Indians and badmen did and said when they were not engaged in wiping out their friends and neighbors. It is also the account of our own two years in Indian country where, in the sixty-mile stretch between Happy Camp and Orleans, we were the only white women, and most of the time quite scared enough to satisfy anybody."

The story of westering Americans in the late nineteenth and early twentieth centuries has been told most notably through photographs of American Indians. Unlike this vast archive, produced primarily by male photographers, which depicted American Indians as either vanishing or domesticated, the lesser-known images by the women featured in Trading Gazes provide new ways of seeing the intersecting histories of colonial expansion and indigenous resistance. Four unconventional women-Jane Gay, who documented land allotment to the Nez Perces; Kate Cory, an artist who lived for years in a Hopi community; Grace Nicholson, who purchased cultural items from the Karuk and other northern California tribes; and Mary Schaffer, who traveled among the Stoney and Métis of Alberta, Canada-used cameras to document their cross-cultural encounters. Trading Gazes reconstructs the rich biographical and historical contexts explaining these women's presence in different Native communities of the North American West. Their photographs not only record the unprecedented opportunities available for Euro-American women eager to shed gender restrictions, but also reveal how women's newfound mobility depended on the increasing restrictions placed on Native Americans in this era. By tracing the complex, often unexpected relationships forged between these women, their cameras, and the Native subjects of their photographs, Trading Gazes offers a new focus for recovering women's histories in the West while bringing attention to the complicated legacies of these images for Native and non-Native viewers.

A study of American women's writings about the West between 1830 and 1930 reviews the diaries of the overland trails; letters and journals of the wives of army officers during the Indian wars; professional travel writings, and late 19th- and early 20th-century accounts of missionaries and teachers on Indian reservations.

Martha Shelley didn't start out in life wanting to become a gay activist, or an activist of any kind. The daughter of Jewish refugees and undocumented immigrants in New York City, she grew up during the Red Scare of the late 1940s and 1950s, was inspired by the civil rights and anti–Vietnam War movements that followed, and struggled with coming out as a lesbian at a time when being gay made her a criminal. Shelley rose to become a public speaker for the New York chapter of the lesbian rights group the Daughters of Bilitis, organized the first gay march in response to the Stonewall Riots of 1969, and then cofounded the Gay Liberation Front. She coproduced the newspaper Come Out!, worked on the women's takeover of the RAT Subterranean News, and took a central role in the Lavender Menace action to confront homophobia in the women's movement. Martha Shelley's story is a feminist and lesbian document that gives context and adds necessary humanity to the historical record.

The Nebraska Sandhills is the largest area of sand dunes in the western hemisphere, covering an area about as large as Vermont, New Hampshire, and Rhode Island combined. Unlike most dunes, the Sandhills region supports an astonishing variety of wildlife. Sixty million years ago the area lay submerged in a vast inland sea. As the land lifted and the waters receded, the sandhills were formed, built upon a sandy floor above a sandy basement. Paul A. Johnsgard's appreciation for the region includes its evolution, a process that continues today making a very special place, patiently shaped by water, wind, and time. Sometimes 450 feet higher than their sloping valleys, the hills themselves are almost entirely covered with plants that manage to survive on an unstable substrate and in a climate of merciless heat and cold. They provide homes and resting places for rare species and sustain the livelihoods of a remarkable variety of people. Though firmly established in science, this book is an extended love letter to the Sandhills region and its people, plants, and animals. Johnsgard is now in his third decade of research in the Sandhills. This Fragile Land lets others see what he sees, a land with a fascinating range of geological, biological, and ecological vistas. Paul A. Johnsgard is Foundation Professor of the School of Biological Sciences at the University of Nebraska-Lincoln. Widely published throughout the English-speaking world, he has become a foremost authority on ornithology and bird behavior. His thirty-three books include Birds of the Great Plains, The Platte, Birds of the Rocky Mountains, Those of the Gray Wind, and Diving Birds of North America, all available from the University ofNebraska Press.

This is the first major collection to remap the American West though the intersectional lens of gender and sexuality, especially in relation to race and Indigeneity. Organized through several interrelated key concepts, The Routledge Companion to Gender and the American West addresses gender and sexuality from and across diverse and divergent methodologies. Comprising 34 chapters by a team of international contributors, the Companion is divided into four parts: Genealogies Bodies Movements Lands The volume features leading and newer scholars whose essays connect interdisciplinary fields including Indigenous Studies, Latinx and Asian American Studies, Western American Studies, and Queer, Feminist, and Gender Studies. Through innovative methodologies and reclaimed archives of knowledge, contributors model fresh frameworks for thinking about relations of power and place, gender and genre, settler colonization and decolonial resistance. Even as they reckon with the ongoing gendered and racialized violence at the core of the American West, contributors forge new lexicons for imagining alternative Western futures. This pathbreaking collection will be invaluable to scholars and students studying the origins, myths, histories, and legacies of the American West. This is a foundational collection that will become invaluable to scholars and students across a range of disciplines including Gender and Sexuality Studies, Literary Studies, Indigenous Studies, and Latinx Studies.

In the aftermath of the 2020 U.S. presidential election, Krista Comer invited fifteen colleagues into a conversation about feminism and the U.S. West. From her travels over some thirteen thousand miles to places chosen by participants comes a remarkable series of dialogues focusing on questions about the where of us—the places that we love or belong, or don’t belong, and who we are in them. Living West as Feminists moves from travelogue to interviews to critical meditations. It asks who one’s people are, to whom one feels accountable, and how we might make peace with the itinerant, often displaced lives of late-stage capitalist culture. Ultimately, the book understands feminism not as a specific politics or set of theories but as a network of relations. Its coalitional perspective allows for coming together even while distinguishing feminists who write from Black, Indigenous, queer, Chicanx, and materialist perspectives. Feminist rest areas, in which relational securities find footing, can create the most priceless resource in desperate times: well-being and political hope.

"The most in-depth, complex, and analytically sophisticated portrayal of Yurok spirituality ever written by an anthropologist [and] the most important ethnographic work about the Yurok in general since Kroeber's work in the early twentieth century."—Les W. Field, author of The Grimace of Macho Ratón "Its description of Yurok religious practice in recent times is both sympathetic and insightful, providing an interweaving series of narratives and interpretations. The author makes an eloquent case for cultural continuity."—Michael Harkin, author of The Heiltsuks

Focusing on the lives and work of women teachers in two rural California counties from 1850 to 1950, Country Schoolwomen explores the social context of teaching, seeking to understand what teaching meant to women teachers, what it provided them, and how it shaped their categories of experience. The women we meet in this study taught in isolated one- and two-room schoolhouses and in the migrant schools of the Depression years; many of them witnessed the profound upheavals brought about by the two world wars. Through the lens of their lives, the author examines the growth of state control over schools, the irrevocable impact of powerful economic and political changes on small-town life, and the patterns of racism that have divided California from the time of the earliest European settlement. This study challenges a number of assumptions about the lives and work of women teachers. It is often assumed, for example, that the work of women in schools has always been controlled by men--that education has, with rare exceptions, remained a patriarchal space in which women care for children in classrooms while men hold positions of authority, define issues, and set policy. Country Schoolwomen introduces us to a network of women educators who occupied positions of power at the state level, who supported one another, and who defined an alternative, far more positive image of the woman teacher. The work of these women put forth a vision of classroom teaching as a serious and stimulating profession. And for many of the women in this study, teaching clearly did provide material resources and intellectual satisfaction. The historical record thus suggests that rather than signaling their subjugation, teaching has afforded women a potential source of power; it has offered them respect, autonomy, and financial independence. But women have had to struggle--not always successfully--to claim this potential, which male educators have often sought to deny or disregard. In addition, both university experts and local communities have persisted in viewing classroom teaching as "women's work" and have consequently been slow to acknowledge competing perspectives on the profession. This study ultimately reveals, then, not a homogeneous tradition but a dense ideological landscape, one in which representations of "the woman teacher" were often caught among contradictory and contested visions.

A journal of women studies.