2020 Gourmand World Cookbook Award Winner of the Gourmand International World Cookbook Award,Recovering Our Ancestors’ Gardens is back! Featuring an expanded array of tempting recipes of indigenous ingredients and practical advice about health, fitness, and becoming involved in the burgeoning indigenous food sovereignty movement, the acclaimed Choctaw author and scholar Devon A. Mihesuah draws on the rich indigenous heritages of this continent to offer a helpful guide to a healthier life. Recovering Our Ancestors’ Gardens features pointed discussions about the causes of the generally poor state of indigenous health today. Diminished health, Mihesuah contends, is a pervasive consequence of colonialism, but by advocating for political, social, economic, and environmental changes, traditional food systems and activities can be reclaimed and made relevant for a healthier lifestyle today. New recipes feature pawpaw sorbet, dandelion salad, lima bean hummus, cranberry pie with cornmeal crust, grape dumplings, green chile and turkey posole, and blue corn pancakes, among other dishes. Savory, natural, and steeped in the Native traditions of this land, these recipes are sure to delight and satisfy. This new edition is revised, updated, and contains new information, new chapters, and an extensive curriculum guide that includes objectives, resources, study questions, assignments, and activities for teachers, librarians, food sovereignty activists, and anyone wanting to know more about indigenous foodways.

This complete overview of the Choctaw people, from ancient times to the present, includes sections on history, cuisine, music and dance, current issues, oral traditions and language, social relationships, and traditional world view. Endeavoring to replace stereotypical images with a more accurate understanding of Native Americans, Culture and Customs of the Choctaw Indians explores the traditional lives of the Choctaw people, their history and oppression by the dominant society, and their struggles to maintain a unique identity in the face of overwhelming pressures to assimilate. The book begins with a historical overview of traditional Choctaw life, belief systems, social customs, and traditions. Moving to contemporary Choctaw communities, it looks at the modern-day Choctaw and the important issues they face. Separate chapters cover cuisine, social and kinship systems, oral traditions, arts, music, and dance, as well as current issues and tribal politics. Readers will see how many Choctaw people blend traditional beliefs with participation in and knowledge of the dominant society and economy, while continuing to speak and teach the Choctaw language and traditions in homes, churches, and schools.

Decolonizing the Diet challenges the common claim that Native American communities were decimated after 1492 because they lived in “Virgin Soils” that were biologically distinct from those in the Old World. Comparing the European transition from Paleolithic hunting and gathering with Native American subsistence strategies before and after 1492, the book offers a new way of understanding the link between biology, ecology and history. Synthesizing the latest work in the science of nutrition, immunity and evolutionary genetics with cutting-edge scholarship on the history of indigenous North America, Decolonizing the Diet highlights a fundamental model of human demographic destruction: human populations have been able to recover from mass epidemics within a century, whatever their genetic heritage. They fail to recover from epidemics when their ability to hunt, gather and farm nutritionally dense plants and animals is diminished by war, colonization and cultural destruction. The history of Native America before and after 1492 clearly shows that biological immunity is contingent on historical context, not least in relation to the protection or destruction of long-evolved nutritional building blocks that underlie human immunity.

"Native foods are ubiquitous in America, but they often go unrecognized and unidentified. So too do the countless farms, gardens, and other places created by Native American people to feed and nourish their families and communities over generations. Over the last five centuries of settler colonialism, this inconspicuousness of Native American food and agriculture has helped configure Americans' imaginations of food and agriculture in ways that require critical identification. Drawing attention to this issue, Native Foods brings to bear approaches from the fields of food studies and Indigenous studies to explore how biophysical patterns of settler-colonial land use have worked as narrative frames for structuring historical views of Native agriculture. Following the lead of Indigenous food sovereignty advocates and activists, the book emphasizes the presence and persistence of Native American cuisine and documents how Native foods and agricultural techniques were never "lost" but only obscured by the peregrinations of colonialism, capitalism, and various other historical transformations"--

What do we mean when we call any group a cult? Definingthat term is a slippery proposition – the word cult is provocative and arguably pejorative. Does it necessarily refer to a religious group? A group with a charismatic leader? Or something darker and more sinister? Because beliefs and practices surrounding food often inspire religious and political fervor, as well as function to unite people into insular groups, it is inevitable that "food cults" would emerge. Studying the extreme beliefs and practices of such food cults allows us to see the ways in which food serves as a nexus for religious beliefs, sexuality, death anxiety, preoccupation with the body, asceticism, and hedonism, to name a few. In contrast to religious and political cults, food cults have the added dimension of mediating cultural trends in nutrition and diet through their membership. Should we then consider raw foodists, many of whom believe that cooked food is poison, a type of food cult? What about paleo diet adherents or those who follow a restricted calorie diet for longevity? Food Cults explores these questions by looking at domestic and international, contemporary and historic food communities characterized by extreme nutritional beliefs or viewed as "fringe" movements by mainstream culture. While there are a variety of accounts of such food communities across disciplines, this collection pulls together these works and explains why we gravitate toward such groups and the social and psychological functions they serve. This volume describes how contemporary and historic food communities come together and foment fanaticism, judgment, charisma, dogma, passion, longevity, condemnation and exaltation.

This book explores Native American literary responses to biomedical discourses and biomedicalization processes as they circulate in social and cultural contexts. Native American communities resist reductivism of biomedicine that excludes Indigenous (and non-Western) epistemologies and instead draw attention to how illness, healing, treatment, and genetic research are socially constructed and dependent on inherently racialist thinking. This volume highlights how interventions into the hegemony of biomedicine are vigorously addressed in Native American literature. The book covers tuberculosis and diabetes epidemics, the emergence of Native American DNA, discoveries in biotechnology, and the problematics of a biomedical model of psychiatry. The book analyzes work by Louise Erdrich, Sherman Alexie, LeAnne Howe, Linda Hogan, Heid E. Erdrich, Elissa Washuta and Frances Washburn. The book will appeal to scholars of Native American and Indigenous Studies, as well as to others with an interest in literature and medicine.

In Diabetes in Native Chicago Margaret Pollak explores experiences, understandings, and care of diabetes in a Native American community made up of individuals representing more than one hundred tribes from across the United States and Canada. Today Indigenous Americans have some of the highest rates of diabetes worldwide. While rates of diabetes climbed in reservation areas, they also grew in cities, where the majority of Native people live today. Pollak’s central argument is that the relationship between human culture and human biology is a reciprocal one: colonial history has greatly contributed to the diabetes epidemic in Native populations, and the diabetes epidemic is being incorporated into contemporary discussions of ethnic identity in Native Chicago, where a vulnerability to the development of diabetes is described as a distinctly Native trait. This work is based upon ethnographic research in Native Chicago conducted between 2007 and 2017, with ethnographic and oral history interviews, observations, surveys, and archival research. Diabetes in Native Chicago illustrates how local understandings of diabetes are shaped by what community members observe in cases of the disease among family and friends. Pollak shows that in the face of this epidemic, care for disease is woven into the everyday lives of community members. Diabetes is not merely a physical disease but a social one, perpetuated by social policies and practices, and can only be thwarted by changing society.

“All those interested in Indigenous food systems, sovereignty issues, or environment, and their path toward recovery should read this powerful book.” —Kathie L. Beebe, American Indian Quarterly Centuries of colonization and other factors have disrupted indigenous communities’ ability to control their own food systems. This volume explores the meaning and importance of food sovereignty for Native peoples in the United States, and asks whether and how it might be achieved and sustained. Unprecedented in its focus and scope, this collection addresses nearly every aspect of indigenous food sovereignty, from revitalizing ancestral gardens and traditional ways of hunting, gathering, and seed saving to the difficult realities of racism, treaty abrogation, tribal sociopolitical factionalism, and the entrenched beliefs that processed foods are superior to traditional tribal fare. The contributors include scholar-activists in the fields of ethnobotany, history, anthropology, nutrition, insect ecology, biology, marine environmentalism, and federal Indian law, as well as indigenous seed savers and keepers, cooks, farmers, spearfishers, and community activists. After identifying the challenges involved in revitalizing and maintaining traditional food systems, these writers offer advice and encouragement to those concerned about tribal health, environmental destruction, loss of species habitat, and governmental food control.

Where the Red-Winged Blackbirds Sing examines the ways in which the Akimel O’odham (“River People”) and their ancestors, the Huhugam, adapted to economic, political, and environmental constraints imposed by federal Indian policy, the Indian Bureau, and an encroaching settler population in Arizona’s Gila River Valley. Fundamental to O’odham resilience was their connection to their sense of peoplehood and their himdag (“lifeway”), which culminated in the restoration of their water rights and a revitalization of their Indigenous culture. Author Jennifer Bess examines the Akimel O’odham’s worldview, which links their origins with a responsibility to farm the Gila River Valley and to honor their history of adaptation and obligations as “world-builders”—co-creators of an evermore life-sustaining environment and participants in flexible networks of economic exchange. Bess considers this worldview in context of the Huhugam–Akimel O’odham agricultural economy over more than a thousand years. Drawing directly on Akimel O’odham traditional ecological knowledge, innovations, and interpretive strategies in archives and interviews, Bess shows how the Akimel O’odham engaged in agricultural economy for the sake of their lifeways, collective identity, enduring future, and actualization of the values modeled in their sacred stories. Where the Red-Winged Blackbirds Sing highlights the values of adaptation, innovation, and co-creation fundamental to Akimel O’odham lifeways and chronicles the contributions the Akimel O’odham have made to American history and to the history of agriculture. The book will be of interest to scholars of Indigenous, American Southwestern, and agricultural history.