This carefully researched and well-written book complements and expands recent scholarship on the Apache by Lance Blyth, Mark Santiago, Jason Yaremko, and Matthew Babcock. Conrad uses the lens of diaspora to analyze four centuries of Ndé/Apache history, from their initial interactions with Europeans in the sixteenth century to the early twentieth century, when several dozen Apache returned to the Southwest, if not to their ancestral lands, after decades of forced exile. The book discusses various Apache groups at different times and places, but the bulk of the discussion deals with the “Southern Apache” (the so-called Chiricahua). In the introduction, Conrad argues that the five key elements in a diaspora are evident in the Apache experience: “migration, collective memory of an ancestral home, a continued connection to that home, a sustained group consciousness, and a sense of kinship with group members living in different places” (pp. 2–3). This argument is persuasively demonstrated with illustrative examples drawn from a wide array of sources, including original documents from repositories in the United States, Mexico, and Spain. While deeply analytical, Conrad enlivens his narrative with meaningful stories and evocative vignettes.The book is divided into two parts. Part 1, “Becoming Apache in Colonial North America,” deals with the displacement and enslavement of Apache by Spaniards and their Indigenous allies in New Mexico and surrounding areas between the late sixteenth century and the third quarter of the eighteenth century. During that period, many Apache captives ended up working in the mines of present-day Chihuahua (then part of Nueva Vizcaya) or serving their captors as criados (often a euphemism that disguised de facto slavery). In the seventeenth century, most Apache entered colonial society as victims of Spanish enslaving campaigns. By the eighteenth century, however, a growing number of Plains Apache turned up in northern New Spain as refugees seeking shelter from Comanche, Ute, and other powerful Indigenous enemies, who sometimes captured and sold them in New Mexico, where the descendants of many ransomed Apache ended up being labeled Genízaros.In part 2, “Apaches, Nations, and Empires,” Conrad emphasizes the importance of kinship in Apache identity and interpersonal relations, family and gotah (local group) being both the central organizing principles of Apache society and the main foci of individual loyalties, which Spaniards, Mexicans, and Americans tried to target and manipulate to their advantage through the systematic expatriation of Apache prisoners. Following a viceregal order in 1751, Spaniards began to deport Apache captives in coffles to Mexico City, Veracruz, and even Cuba, where they were destined to perform domestic labor among purportedly deserving private petitioners to the crown or hard labor in public works. Despite the official rhetoric of integration, an estimated 30 percent of displaced Apache died in such journeys. As was the case with seventeenth-century Spanish enslaving expeditions, Apache were not the only Indigenous peoples affected by the deportation policy, but they became its primary victims.In the last chapters, Conrad analyzes the “Apaches de paz” program (Spaniards' partly successful attempt to facilitate the settlement of Apache groups near presidios through a combination of military pressure, material gifts, and protection); the similar attempts by the US government to concentrate Apache on reservations (often away from their traditional territories and always under coercion) in the context of the so-called Apache Wars of the second half of the nineteenth century; the subsequent exile of most Southern Apache as prisoners of war, irrespective of their actual roles in those conflicts; and attempts at assimilation through the boarding school program.Despite their destructiveness, Conrad concludes, most Spanish, Mexican, and US policies triggered new mobility patterns and resistance strategies among Apache but failed to subjugate them (p. 12). All along, Apache resorted to warfare, escape, alliances with other groups (both colonized and colonizers), communication, and travel, among other tactics, to elude or mitigate slavery and displacement. Many communities have survived and retained their distinct identity to this day. Diaspora, though, continues to affect how others view Apache as well as how Apache view themselves, having resulted, as Conrad shrewdly observes, in “the presence of federally or state-recognized Apache tribes in Arizona, New Mexico, Oklahoma, Texas, and Louisiana” (p. 6). Considering the breadth of this book, criticizing it for any omissions may be unfair, but perhaps Conrad could have at least mentioned the Apache who retained their freedom in the mountains of northern Mexico into the twentieth century. Indeed, some diasporic Apache still live south of the Rio Grande.Some of Conrad's interpretations and word choices may be debatable. Presenting displacement as genocide warranted, perhaps, a more thorough discussion of that concept vis-à-vis ethnic cleansing and ethnocide. Referring to the presidial companies as “regiments” is odd, as such contingents rarely consisted of more than several dozen soldiers. For a story in which geography plays such a central role, the book could have made a stronger effort at mapping the Apache diaspora.All in all, Conrad's meticulously researched and clearly written book will appeal to specialists of colonial Latin American and (Native) American history as well as borderlands and diaspora studies. It can also be profitably used in graduate and upper-division undergraduate courses.