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...and southern regions, offers critical scrutiny of any monolithic "South," interrogates historical developments and geographies over time, and maps expressive cultural forms associated with place. We welcome submissions from scholars,...

Closer to the Ground: A Conversation with Ann Pancake

...to talk with me. Perhaps you can start by offering a brief introduction to readers who might be unfamiliar with your life prior to the publication of Given Ground. Welcome...

The Other Side of Paradise: Glimpsing Slavery in the University's Utopian Landscapes

...she serves (through the medium of the memorial) to welcome whites back to their Eternal Home. In turn, just as field slaves were located in outlying cabins, so other people...

Ethnic Cleansing and the Trail of Tears: Cherokee Pasts, Places, and Identities

Review Whenever the concepts of diaspora and indigeneity come together, scholars tend to ascribe oppositional power to them. Diaspora implies transnational if not global movement, displacement, and attenuation while indigeneity...

An Excerpt from Inseparable: The Original Siamese Twins and Their Rendezvous with American History

...Chinese-American historian who was present at this reunion, the sudden appearance of an African American in their midst hit a nerve. While Ethridge was a welcome presence for most on...

Atlanta's Charis Books and More: Histories of a Feminist Space

...in May 1970, and first published in the Ladder 11/12 (August/September 1970). Charis's owners, as we will see, welcomed this type of involvement. Over time the store itself, founded as...

The Makers of the Sacred Harp

...the frontier hymns in The Sacred Harp is one of its distinguishing characteristics and Hulan’s research, which he likens to “chasing rainbow makers,” brings new light and a welcome perspective....

Glimpsing Andalusia in the O'Connor-Hester Letters

...(20 Jul 1963; 6 Aug 1960). Nevertheless, not all of the company was welcome. O'Connor writes of an impending visit: Letter dated 27 October 1960. Permission granted by The Mary...

Ireland’s First Sacred Harp Convention: “To Meet To Part No More”

...the “overwhelming power” of the music joined with a feeling of being welcomed into an international “family” or “incredible community” of singers.13See the “Sacred Harp Singers of Cork” group on...

Indians in the Family: Adoption and the Politics of Antebellum Expansion

...worked to unseat the unwelcome settlers who proved to be disloyal and treacherous in their treatments of Indian people.12James Horn, A Kingdom Strange: The Brief and Tragic History of the...

References
1.	I am indebted to the work of black feminist thinkers and scholars in Native American and Indigenous studies and Queer studies in my analysis of family, race, and citizenship. See, for example, Brackette F. Williams, "The Impact of the Precepts of Nationalism on the Concept of Culture: Making Grasshoppers of Naked Apes," Cultural Critique 24 (1993): 143–91; Patricia Hill Collins, "It's All in the Family: Intersections of Gender, Race, and Nation," Hypatia 13, no. 3 (1998): 62–82; Lisa Duggan, Sapphic Slashers: Sex, Violence, and American Modernity (Durham, NC: Duke University Press, 2000); Tiya Miles, Ties That Bind: The Story of an Afro-Cherokee Family in Slavery and Freedom (Berkeley: University of California Press, 2006); Mark Rifkin, When Did Indians Become Straight?: Kinship, the History of Sexuality, and Native Sovereignty (New York: Oxford University Press, 2011).
2.	Andrew Jackson to Rachel Jackson, November 4 and December 19 and 29, 1813, in The Papers of Andrew Jackson, ed. Harold D. Moser, Sharon Macpherson, and Charles F. Bryan Jr., vol. 2, 1804–1813 (Knoxville: University of Tennessee Press, 1985), 444, 494–95, 516; Robert Vincent Remini, Andrew Jackson and the Course of American Empire, 1767–1821 (New York: Harper & Row, 1977), 192–94; Michael Paul Rogin, Fathers and Children: Andrew Jackson and the Subjugation of the American Indian (New Brunswick: Transaction Publishers, 2006), 189.
3.	The field of adoption studies has grown quite large in recent years. For both histories of adoption as a legal practice in the United States and the social and cultural parameters determining who qualifies as an adoptive parent and an adoptable child, see, for example, Jamil S. Zainaldin, "The Emergence of a Modern American Family Law: Child Custody, Adoption, and the Courts, 1796–1851," Northwestern University Law Review 73, no. 6 (1979): 1038–89; Rickie Solinger, Beggars and Choosers: How the Politics of Choice Shapes Adoption, Abortion, and Welfare in the United States (New York: Hill and Wang, 2002); Laura Briggs, Somebody's Children: The Politics of Transracial and Transnational Adoption (Durham, NC: Duke University Press, 2012); Brigitte Fielder, "'Those People Must Have Loved Her Very Dearly': Interracial Adoption and Radical Love in Antislavery Children's Literature," Early American Studies 14, no. 4 (Fall 2016): 749–80.
4.	Michael Grossberg, Governing the Hearth: Law and the Family in Nineteenth-Century America (Chapel Hill: University of North Carolina Press, 1985), 268–69.
5.	Zainaldin, "The Emergence of a Modern American Family Law," 1042–43, emphases in original. See also Grossberg, Governing the Hearth, 269–80.
6.	On enslaved families' lack of legal rights, see Peter W. Bardaglio, Reconstructing the Household: Families, Sex, and the Law in the Nineteenth-Century South (Chapel Hill: University of North Carolina Press, 1998), 31. On antebellum white society's reluctance to adopt African American children—or to even recognize their status as young people in need of actual protection and care—see Fielder, "'Those People Must Have Loved Her Very Dearly.'"
7.	For examinations of these changing histories, see, for example, Miles, Ties That Bind; Christina Snyder, Slavery in Indian Country: The Changing Face of Captivity in Early America (Cambridge, MA: Harvard University Press, 2010).
8.	It is impossible to fully assess the numbers of Native children "adopted" by US whites during this period of study due to uneven record keeping on the part of US educational institutions and missionary organizations, the transient nature of many of these "adoptions," and the fact that many records have simply not survived into the present. This book accounts for small numbers (fewer than thirty). However, all told, there were an additional forty-two Indian children living in Cornwall, Connecticut, over the course of the 1810s and 1820s, as well as fluctuating numbers of Native youth at a residential school called Choctaw Academy in Blue Springs, Kentucky, opened in 1825. In addition, in 1824 the US House Committee on Indian Affairs estimated that over eight hundred Indian children had attended mission schools within Indian territories. See Francis Paul Prucha, The Great Father: The United States Government and the American Indians (Lincoln: University of Nebraska Press, 1984), 152. For scholarly accounts regarding the numbers of children at Cornwall mission school and Choctaw Academy, see John Demos, The Heathen School: A Story of Hope and Betrayal in the Age of the Early Republic (New York: Knopf, 2014), 231; Carolyn Thomas Foreman, "The Choctaw Academy," Chronicles of Oklahoma 6, no. 4 (1928): 453–80.
9.	As scholar Alexandra Harmon argues, "the banishment of Cherokees, Choctaws, Chickasaws, and Creeks was a response to competition between peoples with comparable agendas and comparable enterprising classes." Alexandra Harmon, Rich Indians: Native People and the Problem of Wealth in American History (Chapel Hill: University of North Carolina Press, 2010), 93.
10.	Samuel Eliot Morison, The European Discovery of America: The Northern Voyages, A.D. 500–1600 (New York: Oxford University Press, 1971), 105; Andrés Reséndez, The Other Slavery: The Uncovered Story of Indian Enslavement in America (Boston: Houghton Mifflin Harcourt, 2016), esp. 13–45. A number of recent monographs and edited volumes have documented British, French, Spanish, and US participation in the enslavement of American Indians. See, for example, ibid.; Alan Gallay, ed., Indian Slavery in Colonial America (Lincoln: University of Nebraska Press, 2010); Alan Gallay, The Indian Slave Trade: The Rise of the English Empire in the American South, 1670–1717 (New Haven, CT: Yale University Press, 2002); James F. Brooks, Captives and Cousins: Slavery, Kinship, and Community in the Southwest Borderlands (Chapel Hill: University of North Carolina Press, 2002); Ned Blackhawk, Violence over the Land: Indians and Empires in the Early American West (Cambridge, MA: Harvard University Press, 2008); Brett Rushforth, Bonds of Alliance: Indigenous and Atlantic Slaveries in New France (Chapel Hill: University of North Carolina Press, 2012).
11.	Camilla Townsend, Pocahontas and the Powhatan Dilemma, American Portraits (New York: Hill and Wang, 2005), 7–9.
12.	James Horn, A Kingdom Strange: The Brief and Tragic History of the Lost Colony of Roanoke (New York: Basic Books, 2010), 55, 60–61, 81–82, 92, 155, 157–60.
13.	Townsend, Pocahontas and the Powhatan Dilemma, 13–14.
14.	Ibid., esp. 85–158.
15.	Jean M. O'Brien, Dispossession by Degrees: Indian Land and Identity in Natick, Massachusetts, 1650–1790 (Lincoln: University of Nebraska Press, 2003), 54; Jill Lepore, The Name of War: King Philip's War and the Origins of American Identity (New York: Vintage Books, 1999), 30–39. For a useful overview of Indian schooling by European-descended settlers, see Margaret Connell Szasz, Indian Education in the American Colonies, 1607–1783 (Lincoln: University of Nebraska Press, 1988).
16.	Gallay, Indian Slave Trade; Robbie Ethridge and Sheri M. Shuck-Hall, eds., Mapping the Mississippian Shatter Zone: The Colonial Indian Slave Trade and Regional Instability in the American South (Lincoln: University of Nebraska Press, 2009); Gallay, Indian Slavery in Colonial America; Ruth Wallis Herndon and Ella Wilcox Sekatau, "The Right to a Name: The Narragansett People and Rhode Island Officials in the Revolutionary Era," in After King Philip's War: Presence and Persistence in Indian New England (Hanover: University Press of New England, 1997), 115, 121–24, 127.
17.	David Wallace Adams, Education for Extinction: American Indians and the Boarding School Experience, 1875–1928 (Lawrence: University Press of Kansas, 1997). For how Native parents and children navigated the trauma of this history, see Brenda J. Child, Boarding School Seasons: American Indian Families, 1900–1940 (Lincoln: University of Nebraska Press, 2000).
18.	See Sarah Deer, The Beginning and End of Rape: Confronting Sexual Violence in Native America (Minneapolis: University of Minnesota Press, 2015), 71. For a compelling memoir of one man's experiences of being put in a residential school and then placed in an abusive white family in the 1940s, see Peter Razor, While the Locust Slept: A Memoir (St. Paul: Minnesota Historical Society Press, 2002). Leslie Marmon Silko provides a powerful novel that engages with the history of this practice. See Leslie Marmon Silko, Garden in the Dunes: A Novel (New York: Simon & Schuster, 2000).
19.	Deer, The Beginning and End of Rape, 85. See also Briggs, Somebody's Children, 59–93; Laura Briggs, "Why Feminists Should Care about the Baby Veronica Case," Indian Country Today Media Network, August 16, 2013, http://indiancountrytodaymedianetwork.com/2013/08/16/why-feminists-should-care-about-baby-veronica-case-150894; Laura Sullivan and Amy Walters, "Native Foster Care: Lost Children, Shattered Families," NPR News, October 25, 2011, http://www.npr.org/2011/10/25/141672992/native-foster-care-lost-children-shattered-families.
20.	See, for example, Jean M. O'Brien, Firsting and Lasting: Writing Indians out of Existence in New England (Minneapolis: University of Minnesota Press, 2010); Patrick Wolfe, "Settler Colonialism and the Elimination of the Native," Journal of Genocide Research 8, no. 4 (December 2006): 387–409; J. Kēhaulani Kauanui and Patrick Wolfe, "Settler Colonialism Then and Now: A Conversation," in special issue, ed. Michele Spanò, Politica & Società (June 2012): 235–58.
21.	Wolfe, "Settler Colonialism and the Elimination of the Native."
22.	For histories of slavery in Indian country, see, for example, James Taylor Carson, Searching for the Bright Path: The Mississippi Choctaws from Prehistory to Removal (Lincoln: University of Nebraska Press, 1999), 80; Miles, Ties That Bind, 75; Celia E. Naylor, African Cherokees in Indian Territory: From Chattel to Citizens (Chapel Hill: University of North Carolina Press, 2009), 17; Theda Perdue, Slavery and the Evolution of Cherokee Society, 1540–1866 (Knoxville: University of Tennessee Press, 1979); Snyder, Slavery in Indian Country.
23.	Drawing on the work of sociologist Patricia Hill Collins, historian Tiya Miles argues that the "family can . . . be read as a barometer for . . . society, tracing and reflecting the atmospherics of social life and social change." Ties That Bind, 3. For compelling studies on the intersections of family relationships and Euro-American imperialism, see ibid.; Susan Sleeper-Smith, Indian Women and French Men: Rethinking Cultural Encounter in the Western Great Lakes (Amherst: University of Massachusetts Press, 2001); Juliana Barr, Peace Came in the Form of a Woman: Indians and Spaniards in the Texas Borderlands (Chapel Hill: University of North Carolina Press, 2007); Tiya Miles, The House on Diamond Hill: A Cherokee Plantation Story (Chapel Hill: University of North Carolina Press, 2010); Anne F. Hyde, Empires, Nations, and Families: A New History of the North American West, 1800–1860 (New York: Ecco, 2012); Emma Rothschild, The Inner Life of Empires: An Eighteenth-Century History (Princeton, NJ: Princeton University Press, 2012).

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