Asegi Stories

Drawing on oral histories and archival research, this book develops the concept of asegi stories. Asegi translates as "strange," and it is also used by some Cherokees as a term similar to "Queer." This book provides a LGBTQ2 lens to interpret the Cherokee past, understand the present, and imagine decolonial futures.

Two-Spirit people, identified by many different tribally specific names and standings within their communities, have been living, loving, and creating art since time immemorial. It wasn’t until the 1970s, however, that contemporary queer Native literature gained any public notice. Even now, only a handful of books address it specifically, most notably the 1988 collection Living the Spirit: A Gay American Indian Anthology. Since that book’s publication twenty-three years ago, there has not been another collection published that focuses explicitly on the writing and art of Indigenous Two-Spirit and Queer people. This landmark collection strives to reflect the complexity of identities within Native Gay, Lesbian, Bisexual, Transgender, Queer, and Two-Spirit (GLBTQ2) communities. Gathering together the work of established writers and talented new voices, this anthology spans genres (fiction, nonfiction, poetry, and essay) and themes (memory, history, sexuality, indigeneity, friendship, family, love, and loss) and represents a watershed moment in Native American and Indigenous literatures, Queer studies, and the intersections between the two. Collaboratively, the pieces in Sovereign Erotics demonstrate not only the radical diversity among the voices of today’s Indigenous GLBTQ2 writers but also the beauty, strength, and resilience of Indigenous GLBTQ2 people in the twenty-first century. Contributors: Indira Allegra, Louise Esme Cruz, Paula Gunn Allen, Qwo-Li Driskill, Laura Furlan, Janice Gould, Carrie House, Daniel Heath Justice, Maurice Kenny, Michael Koby, M. Carmen Lane, Jaynie Lara, Chip Livingston, Luna Maia, Janet McAdams, Deborah Miranda, Daniel David Moses, D. M. O’Brien, Malea Powell, Cheryl Savageau, Kim Shuck, Sarah Tsigeyu Sharp, James Thomas Stevens, Dan Taulapapa McMullin, William Raymond Taylor, Joel Waters, and Craig Womack

A compelling, harrowing, but ultimately uplifting story of resilience and self-discovery. "A Two-Spirit Journey" is Ma-Nee Chacaby’s extraordinary account of her life as an Ojibwa-Cree lesbian. From her early, often harrowing memories of life and abuse in a remote Ojibwa community riven by poverty and alcoholism, Chacaby’s story is one of enduring and ultimately overcoming the social, economic, and health legacies of colonialism. As a child, Chacaby learned spiritual and cultural traditions from her Cree grandmother and trapping, hunting, and bush survival skills from her Ojibwa stepfather. She also suffered physical and sexual abuse by different adults, and in her teen years became alcoholic herself. At twenty, Chacaby moved to Thunder Bay with her children to escape an abusive marriage. Abuse, compounded by racism, continued, but Chacaby found supports to help herself and others. Over the following decades, she achieved sobriety; trained and worked as an alcoholism counsellor; raised her children and fostered many others; learned to live with visual impairment; and came out as a lesbian. In 2013, Chacaby led the first gay pride parade in Thunder Bay. Ma-Nee Chacaby has emerged from hardship grounded in faith, compassion, humour, and resilience. Her memoir provides unprecedented insights into the challenges still faced by many Indigenous people.

ÒThis book is an imagining.Ó So begins this collection examining critical, Indigenous-centered approaches to understanding gay, lesbian, bisexual, transgender, queer, and Two-Spirit (GLBTQ2) lives and communities and the creative implications of queer theory in Native studies. This book is not so much a manifesto as it is a dialogueÑa Òwriting in conversationÓÑamong a luminous group of scholar-activists revisiting the history of gay and lesbian studies in Indigenous communities while forging a path for Indigenouscentered theories and methodologies. The bold opening to Queer Indigenous Studies invites new dialogues in Native American and Indigenous studies about the directions and implications of queer Indigenous studies. The collection notably engages Indigenous GLBTQ2 movements as alliances that also call for allies beyond their bounds, which the co-editors and contributors model by crossing their varied identities, including Native, trans, straight, non-Native, feminist, Two-Spirit, mixed blood, and queer, to name just a few. Rooted in the Indigenous Americas and the Pacific, and drawing on disciplines ranging from literature to anthropology, contributors to Queer Indigenous Studies call Indigenous GLBTQ2 movements and allies to center an analysis that critiques the relationship between colonialism and heteropatriarchy. By answering critical turns in Indigenous scholarship that center Indigenous epistemologies and methodologies, contributors join in reshaping Native studies, queer studies, transgender studies, and Indigenous feminisms. Based on the reality that queer Indigenous people Òexperience multilayered oppression that profoundly impacts our safety, health, and survival,Ó this book is at once an imagining and an invitation to the reader to join in the discussion of decolonizing queer Indigenous research and theory and, by doing so, to partake in allied resistance working toward positive change.

After five centuries of Eurocentrism, many people have little idea that Native American tribes still exist, or which traditions belong to what tribes. However over the past decade there has been a rising movement to accurately describe Native cultures and histories. In particular, people have begun to explore the experience of urban Indians -- individuals who live in two worlds struggling to preserve traditional Native values within the context of an ever-changing modern society. In Genocide of the Mind, the experience and determination of these people is recorded in a revealing and compelling collection of essays that brings the Native American experience into the twenty-first century. Contributors include: Paula Gunn Allen, Simon Ortiz, Sherman Alexie, Leslie Marmon Silko, and Maurice Kenny, as well as emerging writers from different Indian nations.

The term 'berdache' is a little-known, rarely discussed reference to Native American individuals who embodied both genders - what some might classify as 'the third sex.' Berdaches were known to combine male and female social roles with traits unique to their status as a third gender, defying and redefining traditional notions of gender-specific behavior. In Changing Ones , William Roscoe opens up and explores the world of berdaches, revealing meaningful differences between Native American culture and contemporary North American culture. Roscoe reveals that rather than being ostracized or forced into obscurity, berdaches were embraced by some 150 tribes, serving as artists, medicine people, religious experts, and tribal leaders. Indeed, Roscoe points out, berdaches sometimes even occupied a holy status within the tribal community. Roscoe begins with case studies of male and female berdaches, blending biography and ethnohistory, and he builds toward theoretical insights into the nature of gender diversity in North America. What results is highly engaging, readable, and illuminating. Changing Ones combines the fields of anthropology, sociology, queer theory, gay and lesbian studies, and gender studies to challenge conventional schools of thought and to expand every reader's horizons.

Written by the disabled community for the disabled community -- a collection of short fiction, memoirs, and poetry from writers around the world. Also features original artwork from artists who identity as disabled. A first of its kind, Disabled Voices captures life as a disabled person: from the bad and ugly, to the good and victorious, and anything in between. Some pieces deconstruct and/or challenge ableism, or embody a spirit of disability and community and activism rather than inspiration for abled people.

A thorough examination of the Chickasaw Indians, tracing their history as far back as the documentation and archeological record will allow Before the Chickasaws were removed to lands in Oklahoma in the 1800s, the heart of the Chickasaw Nation was located east of the Mississippi River in the upper watershed of the Tombigbee River in what is today northeastern Mississippi. Their lands had been called "splendid and fertile" by French governor Bienville at the time they were being coveted by early European settlers. The people were also termed “splendid” and described by documents of the 1700s as “tall, well made, and of an unparalleled courage. . . . The men have regular features, well-shaped and neatly dressed; they are fierce, and have a high opinion of themselves.” The progenitors of the sociopolitical entity termed by European chroniclers progressively as Chicasa, Chicaca, Chicacha, Chicasaws, and finally Chickasaw may have migrated from west of the Mississippi River in prehistoric times. Or migrating people may have joined indigenous populations. Despite this longevity in their ancestral lands, the Chickasaw were the only one of the original "five civilized tribes" to leave no remnant community in the Southeast at the time of removal. Atkinson thoroughly researches the Chickasaw Indians, tracing their history as far back as the documentation and archaeological record will allow. He historicizes from a Native viewpoint and outlines political events leading to removal, while addressing important issues such as slave-holding among Chickasaws, involvement of Chickasaw and neighboring Indian tribes in the American Revolution, and the lives of Chickasaw women. Splendid Land, Splendid People will become a fundamental resource for current information and further research on the Chickasaw. A wide audience of librarians, anthropologists, historians, and general readers have long awaited publication of this important volume.