In this sweeping re-investigation of Canadian legal history, Harring shows that Canada has historically dispossessed Aboriginal peoples of even the most basic civil rights.

Red Man's Land/White Man's Law is a history of the legal status of the American Indians and their land from the period of first contact with Europeans down to the present day. It begins with the efforts of colonial authorities-Spanish, British, and French-to deal with tribal sovereignty and carries the discussion of U. S. -Indian legal relations through the nineteenth and twentieth centuries. Tribal sovereignty was eroded from the very beginning, but more recently it has emerged as a powerful force in American and Canadian law and touches upon many current legal issues, such as land allotment and land claims; definitions of Indian status; hunting, fishing, and water rights; and tribal relations with Congress, the Bureau of Indian Affairs, and the Canadian government. First published in 1971, this second edition contains a new preface and an extensive afterword discussing important legal events and issues in the last twenty-five years, making this a complete, up-to-date survey of legal relations between the United States and the American Indian.

On 28 February 2006, the Six Nations of the Grand River blocked workers from entering a half-built housing development in southern Ontario. They renamed the land Kanonhstaton, “the protected place.” The protest drew national and international attention to the issue of Aboriginal land rights and sparked a series of ongoing events known as the “Caledonia Crisis.” Laura DeVries’ powerful account of the dispute links the actions of police, governmental officials, and locals to entrenched non-Aboriginal discourses about law, landscape, and identity. It encourages non-Aboriginal Canadians to reconsider their assumptions – to view “facts” such as the rule of law as culturally specific notions that prevent truly equitable dialogue. DeVries not only reveals the conflicting visions of justice held by various parties to the dispute, she also seeks out possible solutions in alternative conceptualizations of sovereignty over land and law embedded in the Constitution.

The remarkable story of Miccosukee Indians from Florida who sought political recognition from the Castro regime is chronicled in this fascinating study of modern Native American resistance and perseverence.

In the financial chaos of the last few decades, increasing wealth inequality has shaken people's expectations about middle-class stability. At the same time, demographers have predicted the "browning" of the nation's middle class—once considered a de facto "white" category—over the next twenty years as the country becomes increasingly racially diverse. In this book, Joseph O. Jewell takes us back to the turn of the twentieth century to show how evidence of middle-class mobility among Black, Mexican American, and Chinese men generated both new anxieties and varieties of backlash among white populations. Blending cultural history and historical sociology, Jewell chronicles the continually evolving narratives that linked whiteness with middle-class mobility and middle-class manhood. In doing so, Jewell addresses a key issue in the historical sociology of race: how racialized groups demarcate, defend, and alter social positions in overlapping hierarchies of race, class, and gender. New racist narratives about non-white men occupying middle-class occupations emerged in cities across the nation at the turn of the century. These stories helped to shore up white supremacy in the face of far-reaching changes to the nation's racialized economic order.

Sovereignty Matters investigates the multiple perspectives that exist within indigenous communities regarding the significance of sovereignty as a category of intellectual, political, and cultural work. Much scholarship to date has treated sovereignty in geographical and political matters solely in terms of relationships between indigenous groups and their colonial states or with a bias toward American contexts. This groundbreaking anthology of essays by indigenous peoples from the Americas and the Pacific offers multiple perspectives on the significance of sovereignty.

The West, especially the Intermountain states, ranks among the whitest places in America, but this fact obscures the more complicated history of racial diversity in the region. In Making the White Man’s West, author Jason E. Pierce argues that since the time of the Louisiana Purchase, the American West has been a racially contested space. Using a nuanced theory of historical “whiteness,” he examines why and how Anglo-Americans dominated the region for a 120-year period. In the early nineteenth century, critics like Zebulon Pike and Washington Irving viewed the West as a “dumping ground” for free blacks and Native Americans, a place where they could be segregated from the white communities east of the Mississippi River. But as immigrant populations and industrialization took hold in the East, white Americans began to view the West as a “refuge for real whites.” The West had the most diverse population in the nation with substantial numbers of American Indians, Hispanics, and Asians, but Anglo-Americans could control these mostly disenfranchised peoples and enjoy the privileges of power while celebrating their presence as providing a unique regional character. From this came the belief in a White Man’s West, a place ideally suited for “real” Americans in the face of changing world. The first comprehensive study to examine the construction of white racial identity in the West, Making the White Man’s West shows how these two visions of the West—as a racially diverse holding cell and a white refuge—shaped the history of the region and influenced a variety of contemporary social issues in the West today.

"We are not strong enough to assimilate races so alien from us in their habits … We are afraid they will swamp our civilization as such. " -- Nanaimo Free Press, 1914 A White Man's Province examines how British Columbians changed their attitudes towards Asian immigrants from one of toleration in colonial times to vigorous hostility by the turn of the century and describes how politicians responded to popular cries to halt Asian immigration and restrict Asian activities in the province. White workingmen objected to Asian sojourning habits, to their low living standards and wages, and to their competition for jobs in specific industries. Because employers and politicians initially supported Asian immigrants, early manifestations of antipathy often appeared just as another dispute between capital and labour. But as their number increased, complaints about Asians became widespread, and racial characteristics became the nucleus of such terms as a 'white man's province' -- a 'catch phrase' which, as Roy notes, 'covered a wide variety of fears and transcended particular economic interests.' The Chinese were the chief targets of hostility in the nineteenth century; by the twentieth, the Japanese, more economically ambitious and backed by a powerful mother country, appeared more threatening. After Asian disenfranchisement in the 1870s, provincial politicians, freed from worry about the Asian vote, fueled and exploited public prejudices. The Asian question also became a rallying cry for provincial rights when Ottawa disallowed anti-Asian legislation. Although federal leaders such as John A. Macdonald and Wilfrid Laurier shared a desire to keep Canada a 'white man's country,' they followed a policy of restraint in view of imperial concerns. The belief that whites should be superior, as Roy points out, was then common throughout the Western world. Many of the arguments used in British Columbia were influenced by anti-Asian sentiments and legislation emanating from California, and from Australia and other British colonies. Drawing on almost every newspaper and magazine report published in the province before 1914, and on government records and private manuscripts, Roy has produced a revealing historical account of the complex basis of racism in British Columbia and of the contribution made to the province in these early years by its Chinese and Japanese residents.

"Thirty lashes, well laid on" -- "Dem was hard times, Sho' Nuff" -- "Beings Of an inferior order" -- "Fighting for white supremacy" -- "The foul odors of blacks" -- "Negroes plan to kill all whites" -- "Intimate contact with negro men" -- "I thanked got right there and then" -- "War against the constitution" -- "Two cities : one white, the other black" -- "All blacks are angry" -- "The basic minimal skills" -- Epilogue : "rooting out systemic racism".

Drawing on court records, newspaper accounts, penitentiary records, letters, and diaries, White Man’s Heaven is a thorough investigation into the lynching and expulsion of African Americans in the Missouri and Arkansas Ozarks in the late nineteenth and early twentieth centuries. Kimberly Harper explores events in the towns of Monett, Pierce City, Joplin, and Springfield, Missouri, and Harrison, Arkansas, to show how post–Civil War vigilantism, an established tradition of extralegal violence, and the rapid political, economic, and social change of the New South era happened independently but were also part of a larger, interconnected regional experience. Even though some whites, especially in Joplin and Springfield, tried to stop the violence and bring the lynchers to justice, many African Americans fled the Ozarks, leaving only a resilient few behind and forever changing the racial composition of the region.