Both popularly and philosophically, race in the U.S. is most often talked about in terms of black and white, sometimes as though these are the only two races in the country, and other times in terms of a kind of spectrum running from whiteness to blackness. This binary is usually implicit, borne out by the focus of examples. Such a conception does not map onto actual racial structures in the U.S. I will criticize this binary, focusing on Indigenous Peoples, who have never fit into it, either in theory nor in practice. Victims of historical exclusion, land theft, cultural liquidation, murder, and outright genocide, the Native American peoples were never integrated into a racially-ordered U.S. society en masse and thus problematize traditional models of race. In order to account for the experiences of Native Americans, I believe it is necessary to construct a new theory of the meaning of race. In assembling this theory, I will attempt to bridge philosophical critical race studies and Native American studies, surveying leading conceptions of race to see whether and to what extent they are applicable to Native Americans, and examine them for aspects that should be adopted or modified, and aspects that are best discarded. I will argue for a conception of race that is nonessential, socially constructed, and spatio-temporally located, subject to change over time and reinterpretation across localities. Having established a conception of race that can include Native Americans, I will discuss the implications of a Native American race in greater detail, including how it might be politically useful, while also keeping in mind the practical and theoretical dangers of essentializing a Native race concept. Finally, I will take up an important question that will be suggested by my theory of race: whether or not all Indigenous Peoples around the globe are, in fact, a single race. I will not purport to prove this thesis but, more modestly, suggest that it is descriptively plausible and potentially efficacious. My intent is that the theory I provide will be both conceptually and socially useful, that it will be able to make sense of common race talk while also providing normative support to anti-domination projects, broadly construed, particularly the processes of solidarity and coalition-building between and among oppressed racial groups.