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International audience ; When Franklin Delano Roosevelt was elected, the "Indian problem" (extreme poverty, a high incidence of deadly diseases, the negative effects of anomia) had been simmering for decades. FDR's predecessors commissioned an assessment of the situation. The ensuing 872-page Meriam Report (1928) was the first comprehensive analysis on every aspect of "Indian" life and administration in the early 20th century. It was also the work of a new generation of activists who were not constricted by the moral guidelines of the 19th century philanthropists. In the same decade the Report was published, John Collier, a young activist staying in New Mexico and interested in Pueblo culture, realized that Congress was discussing the Bursum Bill which planned to give non-Indian squatters property rights on Pueblo land. He lobbied successfully –and with high media impact– against the bill and became FDR's Commissioner of Indian Affairs, in office from 1933 to 1945. He passed the Indian Reorganization Act (IRA -1934) –unofficially named the "Indian New Deal" – enabling an unprecedented level of self-determination which gave tribes the right to establish the government of their choice while revoking assimilationist legislation and policies, mainly land allotment and boarding schools. The IRA ensured the survival of tribal identities to this day.

International audience ; When Franklin Delano Roosevelt was elected, the "Indian problem" (extreme poverty, a high incidence of deadly diseases, the negative effects of anomia) had been simmering for decades. FDR's predecessors commissioned an assessment of the situation. The ensuing 872-page Meriam Report (1928) was the first comprehensive analysis on every aspect of "Indian" life and administration in the early 20th century. It was also the work of a new generation of activists who were not constricted by the moral guidelines of the 19th century philanthropists. In the same decade the Report was published, John Collier, a young activist staying in New Mexico and interested in Pueblo culture, realized that Congress was discussing the Bursum Bill which planned to give non-Indian squatters property rights on Pueblo land. He lobbied successfully –and with high media impact– against the bill and became FDR's Commissioner of Indian Affairs, in office from 1933 to 1945. He passed the Indian Reorganization Act (IRA -1934) –unofficially named the "Indian New Deal" – enabling an unprecedented level of self-determination which gave tribes the right to establish the government of their choice while revoking assimilationist legislation and policies, mainly land allotment and boarding schools. The IRA ensured the survival of tribal identities to this day.

The Mexican-American war has never been analyzed from the perspective of gastronomy and eyewitness reports focus on military aspects as well as on the exotic side –and the "colorful" mores– of the invaded population. Since the late 1980s, the New Historians of the West2 have been writing from the viewpoint of those left out by traditional history, nevertheless food is not their focal point. I discuss (colonial and post-colonial) gastronomy and conquest as seen through the eyes of an 18-year old woman, Susan Magoffin following her husband, a 42-year old trader in a caravan along the Santa Fe Trail on the heels of the conquering army. Along the way she kept a diary.3 Not food, but an insider's view of conquest made her diary a "minor classic"4 worth publishing in 1926 and reprinting in 2000. The Magoffin's 14 wagon outfit left Independence, Missouri, less than a month after the start of the war –an event that remains largely unmentioned in the diary– and followed the "natural highway for wheeled vehicles across the Great Plains that linked New Mexico to the United States."5 Gradually other wagon trains joined their party until it reached 75 or 80 wagons (42),6 then 150 (43) explaining why De Voto stated that in New Mexico "Manifest Destiny took the shape of a large-scale freight operation."7

Ce livre explore l'altérité religieuse au prisme du voyage, à travers les incursions en terre d'islam, la différence religieuse et ethnique, les religiosités ibérique et italienne modernes, le rôle de l'altérité religieuse comme marqueur d'exotisme, et une réflexion sur les liens entre modernité politique et religion. Le corpus analysé embrasse toutes formes d'écrits liés au déplacement de la fin du Moyen Âge à l'époque contemporaine : journaux, mémoires, textes épistolaires ou encore romancés, voire une pièce de théâtre, intégrant des réminiscences du voyage. Avec le soutien des laboratoires ILCEA4 et LUHCIE de l'université Grenoble-Alpes, du LLSETI de l'université Savoie-Mont-Blanc et de l'Institut universitaire de France

If the frontier, in all its boundless possibility, was a central organizing metaphor for much of U.S. history, today it is arguably the border that best encapsulates the American experience, as xenophobia, economic inequality, and resurgent nationalism continue to fuel conditions of division and limitation. This boldly interdisciplinary volume explores the ways that historical and contemporary actors in the U.S. have crossed such borders-whether national, cultural, ethnic, racial, or conceptual. Together, these essays suggest new ways to understand borders while encouraging connection and exchange, even as social and political forces continue to try to draw lines around and between people