Books:

Bailey, L. R. Indian Slave Trade in the Southwest: A Study of Slave-taking and the Traffic of Indian Captives. Los Angeles: Westernlore Press, 1966.

“Section One covers the story of conflict between the Apache and the northern frontier settlement of New Spain, and subsequently of New Mexico in the Mexican and American periods.  Section Two deals with the Navajo and some Plains Indians with a similar tale of raids, retaliation, and mutual seizure of captives.  Section Three carries the story of New Mexico penetration into the Great Basin, more often to trade for captives than to steal.  Section Four is miscellany, including a discussion of the uncertain meaning of peon and slave, a description of the legal attack to abolish peonage, stories of former captives of Apaches, and an attempt to penetrate the mystery of the life of an Indian captive.” Frank D. Reeve, The Journal of American History, Vol. 53, No. 4. (Mar., 1967), p. 824.

Berlin, Ira. Many Thousands Gone: The First Two Centuries of Slavery in North America. Cambridge, Mass: Belknap Press of Harvard University Press, 1998.

Traces American slavery from 1619 through the early republic with special attention to regional variances in institutional practices.  Both slavery and slaves are examined in reference to their origin and place of servitude.  Minor attention to Indians.

Bringas, Diego Miguel. Friar Bringas Reports to the King: Methods of Indoctrination on the Frontier of New Spain, 1796-97.  Translated and edited by Daniel S. Matson and Bernard L. Fontana.  Tucson: The University of Arizona Press, 1977.

Father Bringas’s reports describe the “late eighteenth century Franciscan missions in northern Sonora and Arizona.  Diego Miguel Bringas de Manzaneda y Encinas was a Franciscan priest who late in his life played an interesting role in the Mexican War for Independence.  In 1827 he tried to emulate Hidalgo by encouraging the Indian population near Queretaro to revolt against the government, only to restore Spanish rule rather than to destroy it.”  James A. Lewis, The Western Historical Quarterly, vol. 9: 2 (April, 1978), p. 229.

Brooks, James F. Captives and Cousins: Slavery, Kinship, and Community in the Southwest Borderlands. Chapel Hill: University of North Carolina Press, for the Omohundro Institute of Early American History and Culture, Williamsburg, Virginia, 2002.

Examines the use of slaves and transmission of slavery practices among the Apaches, Comanches, Kiowas, Navajos, Utes, and Spaniards.  Brooks demonstrates how the institution served to enhance and redistribute wealth while fostering kinship relations between otherwise hostile groups.

________.  Introduction to Andele, The Mexican-Kiowa Captive: A Story of Real Life Among the Indians by J.J. Methvin. Albuquerque: University of New Mexico Press, 1996.

Recounts the experience of Jose Andres Martinez who was taken captive in his youth, raised and acculturated among the Kiowa, married within the tribe, reclaimed his “white” identity in adulthood only to conclude that his interests were more aligned with the Kiowa.  He returned to the tribe’s Oklahoma reservation to serve as a teacher, translator, spokesman, and informant to visiting anthropologists. 

 
Debo, Angie. Geronimo: The Man, His Time, His Place. Norman: University of Oklahoma Press, 1976.

Biography of the Apache leader with unique emphasis on his life after his 1886 surrender when he lived in captivity at Ft. Sill.  There he demonstrated acumen by using his popularity to lobby for his tribe’s return to Arizona (without success).  He also faced difficult decisions regarding traditional spirituality and Christianity.

Gallay, Alan.  The Indian Slave Trade: The Rise of the English Empire in the American South, 1670-1717.  New Haven: Yale University Press, 2002.

Examines the use of Indian slavery in the Carolinas beginning with the market appeal for Indians, their capture and sale, and there is even a chapter on economics.  However, the book is not limited to that institution and spends much time on broader topics of Southeast history, including diplomacy, colony management, and debates between colonists. 

 
Gutiérrez, Ramón A. When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846. Stanford: Stanford University Press, 1991.

Controversially explores three eras in Pueblo culture, beginning with the autochthonous Indians, the Spanish occupation, and the Mexican nation.  All eras are bound together by themes of power, sexuality, and nation building.

Lauber, Almon Wheeler. Indian Slavery in Colonial Times Within the Present Limits of the United States. New York: Columbia University, 1913.

Comprehensive study of colonial era Indian enslavement at the hands of English, French, Spanish, and other Indians.  Most of the text focuses on Indians enslaved to English.  Also notes gendered experiences of Indian slaves. 

Magnaghi, Russell M. Indian Slavery, Labor, Evangelization, and Captivity in the Americas: An Annotated Bibliography. Lanham: Scarecrow Press, 1998.

Over five hundred pages and 3,600 citations regarding policies imposed on North and South American Native Peoples (including some references to aboriginal peoples outside the Americas).  Entries are usually short and descriptive.

Ruby, Robert H.  Indian Slavery in the Pacific Northwest.  Spokane: A.H. Clark, 1993.

Argues rational economic reasons for Indian use of slaves in the Puget Sound, along the Colombia, and eastward across the plateau.   Overlooks Indian perspective and moralizes slavery though does offer good historical context emphasizing trade, raiding, and sexual relations as they relate to slavery.

Smith, Gerald A.  Indian Slave Trade Along the Mojave Trail.  San Bernardino: San Bernardino County Museum, 1965.

Usner, Daniel H. Jr. Indians, Settlers, & Slaves in a Frontier Exchange Economy: The Lower Mississippi Valley before 1783.  Chapel Hill: University of North Carolina Press for the Institute of Early American History and Culture, Williamsburg, Virginia, 1992.

“Europeans and Africans interacted with native peoples in ways that defined mercantilism, colonialism, and metropolitan governments.... He clearly establishes commercial colonial empires, exploitive labor systems, and rigid social hierarchies as human inventions that represent the rejection of alternative ways of organizing society.”  Theda Perdue, The William and Mary Quarterly, vol. 49, no. 4 (October, 1992), 717.

Articles:

Brooks, James F.  "Confounding the Color Line: Indian-Black Relations in Historical and Anthropological Perspective." American Indian Quarterly 22, no. 1/2 (1998): 125-134.

First five pages on personal experience discovering an African American group of Ute Indians; second half explores “the reality of hybridization,” the ways Indians and Blacks have “been artificially divided by racial boundaries,” and tries to help readers “come to terms with the role played by hybrid people themselves in the assertion and continuing construction of ethnic and racial differences” (129).

________. "Violence, Justice, and State Order in the New Mexico Borderlands," in Power and Place in the North American West, edited by Richard White and John Findlay. Seattle: University of Washington Place, 1999.

Argues “that a borderlands political economy dominated greater New Mexico between 1780 and 1880.  Organized around the seizure and exchange of human captives and livestock between New Mexico and neighboring Indians, the phenomenon constituted a political economy in the sense that through its workings these groups shared some understanding of the production and distribution of wealth, as conditioned by social relationships of power.” (24)

________. "'This Evil Extends...Especially to the Femine Sex': Negotiating Captivity in the New Mexico Borderlands." Feminist Studies 22, no. 2 (1996): 279-309.

Explores the role captive women “played in promoting conflict and accommodation between colonial Spanish (and later Mexican) society and the indigenous people of greater New Mexico” (280).

 
Dobyns, Henry F., Paul H. Ezell, Alden W. Jones, and Greta S. Ezell. "What Were Nixoras?" Southwestern Journal of Anthropology 16, no. 2 (1960): 230-258.

 Linguistic analysis of the origin of “Nixoras” as a Southwest term denoting captives but with richer connotations.