“Timberline Tailings is a follow-up volume which the author published in 1977, after years of receiving letters from people who related their own stories, directions and data about Colorado mining camps after reading Stampede to Timberline. — Sn3 Modeler

The Colorado River is in crisis. Persistent drought, climate change, and growing demands from ongoing urbanization threaten this life-source that provides water to more than forty million people in the U.S. and Mexico. Coupled with these challenges are our nation’s deeply rooted beliefs about the region as a frontier, garden, and wilderness that have created competing agendas about the river as something to both exploit and preserve. Over the last century and a half, citizens and experts looked to law, public policy, and science to solve worsening water problems. Yet today’s circumstances demand additional perspectives to foster a more sustainable relationship with the river.

Through literary, rhetorical, and historical analysis of some of the Colorado River’s lesser-known stakeholders, Tributary Voices considers a more comprehensive approach to river management on the eve of the one-hundredth anniversary of the signing of the Colorado River Compact, which governs the allocation of water rights to the seven states in the region. Ranging from the early twentieth century to the present, Tributary Voices examines nature writing, women’s narratives, critiques of dam development, the Latina/o communities’ appeals for river restoration, American Indian authors’ and tribal nations’ claims of water sovereignty, and teachings about environmental stewardship and provident living. This innovative study models an interdisciplinary approach to water governance and reinvigorates our imagination in achieving a more sustainable water ethic.

The territory of Napa County, California, contains more than grapevines. The deepest roots belong to Wappo-speaking peoples, a group whose history has since been buried by the stories of Spanish colonizers, Californios (today's Latinos), African Americans, Chinese immigrants, and Euro Americans. Napa's history clearly is one of co-existence; yet, its schoolbooks tell a linear story that climaxes with the arrival of Euro Americans. In "This Land was Mexican Once," Linda Heidenreich excavates Napa's subaltern voices and histories to tell a complex, textured local history with important implications for the larger American West, as well.

Heidenreich is part of a new generation of scholars who are challenging not only the old, Euro-American depiction of California, but also the linear method of historical storytelling—a method that inevitably favors the last man writing. She first maps the overlapping histories that comprise Napa's past, then examines how the current version came to dominate—or even erase—earlier events. So while history, in Heidenreich's words, may be "the stuff of nation-building," it can also be "the stuff of resistance." Chapters are interspersed with "source breaks"—raw primary sources that speak for themselves and interrupt the linear, Euro-American telling of Napa's history. Such an inclusive approach inherently acknowledges the connections Napa's peoples have to the rest of the region, for the linear history that marginalizes minorities is not unique to Napa. Latinos, for instance, have populated the American West for centuries, and are still shaping its future. In the end, "This Land was Mexican Once" is more than the story of Napa, it is a multidimensional model for reflecting a multicultural past.

The history of the United States is often told as a movement westward, beginning at the Atlantic coast and following farmers across the continent. But cities played an equally important role in the country’s formation. Towns sprung up along the Pacific as well as the Atlantic, as Spaniards and Englishmen took Indian land and converted it into private property. In this reworking of early American history, Mary P. Ryan shows how cities—specifically San Francisco and Baltimore—were essential parties to the creation of the republics of the United States and Mexico.

Baltimore and San Francisco share common roots as early trading centers whose coastal locations immersed them in an international circulation of goods and ideas. Ryan traces their beginnings back to the first human habitation of each area, showing how the juggernaut toward capitalism and nation-building could not commence until Europeans had taken the land for city building. She then recounts how Mexican ayuntamientos and Anglo American city councils pioneered a prescient form of municipal sovereignty that served as both a crucible for democracy and a handmaid of capitalism. Moving into the nineteenth century, Ryan shows how the citizens of Baltimore and San Francisco molded landscape forms associated with the modern city: the gridded downtown, rudimentary streetcar suburbs, and outlying great parks. This history culminates in the era of the Civil War when the economic engines of cities helped forge the East and the West into one nation.

This Is Not For You tells the story of activist and photographer Richard Brown, a Black Portlander who has spent decades working to bridge the divide between police and the Black community. His memoir brings readers with him into the streets with fellow activists, into squad cars with the rank-and-file, and to regular meetings with mayors and police chiefs. There are very few people doing the kind of work Richard Brown has done. And that, as he sees it, is a big problem.

The book finds Brown approaching his eightieth birthday and reflecting on his life. As he recalls his childhood in 1940s Harlem, his radicalization in the newly desegregated Air Force, and his decades of activism in one of America’s whitest cities, he questions how much longer he’ll do this work, and he wonders who, if anyone, will take his place.

This is a book about how and why to become an engaged, activist citizen, and how activists can stay grounded, no matter how deeply they immerse themselves in the work. It also offers an intimate, firsthand look at policing: what policing is and could be, how civilians can have a say, and how police can and should be responsive to and inclusive of civilian voices. This Is Not For You speaks on every page about being Black in America: about Black pride; Black history, art, and culture; and the experience of resisting white supremacy. It also stands as a much-needed counternarrative to Portlandia, telling a different story about the city and who has shaped it.

Over fifty percent of royalties earned on this book will be donated to organizations working on behalf of Black Portlanders.

Son of the famous American journalist Louis Fischer, who corresponded from Germany and then Moscow, and the Russian writer Markoosha Fischer, Victor Fischer grew up in the shadow of Hitler and Stalin, watching his friends’ parents disappear after political arrests. Eleanor Roosevelt personally engineered the Fischer family’s escape from Russia, and soon after Victor was serving in the United States Army in World War II and fighting opposite his childhood friends in the Russian and German armies. 

Northeast of modern-day Mexico City stand the remnants of one of the world's largest preindustrial cities, Teotihuacan. Monumental in scale, Teotihuacan is organized along a three-mile-long thoroughfare, the Avenue of the Dead, that leads up to the massive Pyramid of the Moon. Lining the avenue are numerous plazas and temples, which indicate that the city once housed a large population that engaged in complex rituals and ceremonies. Although scholars have studied Teotihuacan for over a century, the precise nature of its religious and political life has remained unclear, in part because no one has yet deciphered the glyphs that may explain much about the city's organization and belief systems.

In this groundbreaking book, Annabeth Headrick analyzes Teotihuacan's art and architecture, in the light of archaeological data and Mesoamerican ethnography, to propose a new model for the city's social and political organization. Challenging the view that Teotihuacan was a peaceful city in which disparate groups united in an ideology of solidarity, Headrick instead identifies three social groups that competed for political power—rulers, kin-based groups led by influential lineage heads, and military orders that each had their own animal insignia. Her findings provide the most complete evidence to date that Teotihuacan had powerful rulers who allied with the military to maintain their authority in the face of challenges by the lineage heads. Headrick's analysis also underscores the importance of warfare in Teotihuacan society and clarifies significant aspects of its ritual life, including shamanism and an annual tree-raising ceremony that commemorated the Mesoamerican creation story.

Teotihuacan was a city of major importance in the Americas between 1 and 550 CE. As one of only two cities in the New World with a population over one hundred thousand, it developed a network of influence that stretched across Mesoamerica. The size of its urban core, the scale of its monumental architecture, and its singular apartment compounds made Teotihuacan unique among Mesoamerica’s urban state societies.

Teotihuacan: The World Beyond the City brings together specialists in art and archaeology to develop a synthetic overview of the urban, political, economic, and religious organization of a key power in Classic-period Mesoamerica. The book provides the first comparative discussion of Teotihuacan’s foreign policy with respect to the Central Mexican Highlands, Oaxaca, Veracruz, and the Maya Lowlands and Highlands. Contributors debate whether Teotihuacan’s interactions were hegemonic, diplomatic, stylistic, or a combination of these or other social processes. The authors draw on recent investigations and discoveries to update models of Teotihuacan’s history, in the process covering various questions about the nature of Teotihuacan’s commercial relations, its political structure, its military relationships with outlying areas, the prestige of the city, and the worldview it espoused through both monumental architecture and portable media.

The Early Classic period in Mesoamerica has been characterized by the appearance of Teotihuacan-related material culture throughout the region. Teotihuacan, known for its monumental architecture and dense settlement, became an urban center around 100 BC and a regional state over the next few centuries, dominating much of the Basin of Mexico and beyond until its collapse around AD 650. Teotihuacan and Early Classic Mesoamerica explores the complex nature of Teotihuacan’s interactions with other regions from both central and peripheral vantage points.
 
The volume offers a multiscalar view of power and identity, showing that the spread of Teotihuacan-related material culture may have resulted from direct and indirect state administration, colonization, emulation by local groups, economic transactions, single-event elite interactions, and various kinds of social and political alliances. The contributors explore questions concerning who interacted with whom; what kinds of materials and ideas were exchanged; what role interregional interactions played in the creation, transformation, and contestation of power and identity within the city and among local polities; and how interactions on different scales were articulated. The answers to these questions reveal an Early Classic Mesoamerican world engaged in complex economic exchanges, multidirectional movements of goods and ideas, and a range of material patterns that require local, regional, and macroregional contextualization.
 
Focusing on the intersecting themes of identity and power, Teotihuacan and Early Classic Mesoamerica makes a strong contribution to the understanding of the role of this important metropolis in the Early Classic history of the region. The volume will be of interest to scholars and graduate students of Mesoamerican archaeology, the archaeology of interaction, and the archaeology of identity.
 
Contributors: Sarah C. Clayton, Fiorella Fenoglio Limón, Agapi Filini, Julie Gazzola, Sergio Gómez-Chávez, Haley Holt Mehta, Carmen Pérez, Patricia Plunket, Juan Carlos Saint Charles Zetina, Yoko Sugiura, Gabriela Uruñuela, Gustavo Jaimes Vences
 

In this volume, anthropologists, art historians, fiber artists, and technologists come together to explore the meanings, uses, and fabrication of textiles in Mexico, Guatemala, Ecuador, Peru, and Bolivia from Precolumbian times to the present. Originally published in 1991 by Garland Publishing, the book grew out of a 1987 symposium held in conjunction with the exhibit "Costume as Communication: Ethnographic Costumes and Textiles from Middle America and the Central Andes of South America" at the Haffenreffer Museum of Anthropology, Brown University.

Folio 46r from Codex Telleriano-Remensis was created in the sixteenth century under the supervision of Spanish missionaries in central Mexico. As an artifact of seismic cultural and political shifts, the manuscript painting is a singular document of indigenous response to Spanish conquest. Examining the ways in which the folio's tlacuilo (indigenous painter/writer) creates a pictorial vocabulary, this book embraces the place "outside" history from which this rich document emerged.

Applying contemporary intellectual perspectives, including aspects of gender, modernity, nation, and visual representation itself, José Rabasa reveals new perspectives on colonial order. Folio 46r becomes a metaphor for reading the totality of the codex and for reflecting on the postcolonial theoretical issues now brought to bear on the past. Ambitious and innovative (such as the invention of the concepts of elsewheres and ethnosuicide, and the emphasis on intuition), Tell Me the Story of How I Conquered You embraces the performative force of the native scribe while acknowledging the ineffable traits of 46r—traits that remain untenably foreign to the modern excavator/scholar. Posing provocative questions about the unspoken dialogues between evangelizing friars and their spiritual conquests, this book offers a theoretic-political experiment on the possibility of learning from the tlacuilo ways of seeing the world that dislocate the predominance of the West.

Created in Tepechpan, a relatively minor Aztec city in Central Mexico, the Tira de Tepechpan records important events in the city's history from 1298 through 1596. Most of the history is presented pictographically. A line of indigenous year signs runs the length of the Tira, with images above the line depicting events in Tepechpan and images below the line recording events at Tenochtitlan, capital of the Aztec empire and later the seat of Spanish rule. Written annotations amplify some of the images.

In this volume, which includes color plates of the entire Tira, Lori Boornazian Diel investigates the motives behind the creation and modification of the Tira in the second half of the sixteenth century. She identifies the Tira's different contributors and reconciles their various histories by asking why these painters and annotators, working at different times, recorded the events that they did. Comparing the Tira to other painted histories from Central Mexico, Diel demonstrates that the main goal of the Tira was to establish the antiquity, autonomy, and prestige of Tepechpan among the Central Mexican city-states that vied for power and status in the preconquest and colonial worlds. Offering the unique point of view of a minor city with grand ambitions, this study of the Tira reveals imperial strategy from the grassroots up, showing how a subject city negotiated its position under Aztec and Spanish control.

Based on their enormously complex calendars that recorded cycles of many kinds, the Aztecs and other ancient Mesoamerican civilizations are generally believed to have had a cyclical, rather than linear, conception of time and history. This boldly revisionist book challenges that understanding. Ross Hassig offers convincing evidence that for the Aztecs time was predominantly linear, that it was manipulated by the state as a means of controlling a dispersed tribute empire, and that the Conquest cut off state control and severed the unity of the calendar, leaving only the lesser cycles. From these, he asserts, we have inadequately reconstructed the pre-Columbian calendar and so misunderstood the Aztec conception of time and history.

Hassig first presents the traditional explanation of the Aztec calendrical system and its ideological functions and then marshals contrary evidence to argue that the Aztec elite deliberately used calendars and timekeeping to achieve practical political ends. He further traces how the Conquest played out in the temporal realm as Spanish conceptions of time partially displaced the Aztec ones. His findings promise to revolutionize our understanding of how the Aztecs and other Mesoamerican societies conceived of time and history.

An English translation of Chapa's Historia de Nuevo León, the first history of the region that eventually became Texas and northeastern Mexico.

Winner, Presidio La Bahía Award, Sons of the Republic of Texas

In the seventeenth century, South Texas and Northeastern Mexico formed El Nuevo Reino de León, a frontier province of New Spain. In 1690, Juan Bautista Chapa penned a richly detailed history of Nuevo León for the years 1630 to 1690. Although his Historia de Nuevo León was not published until 1909, it has since been acclaimed as the key contemporary document for any historical study of Spanish colonial Texas.

This book offers the only accurate and annotated English translation of Chapa's Historia. In addition to the translation, William C. Foster also summarizes the Discourses of Alonso de León (the elder), which cover the years 1580 to 1649. In the appendix, Foster includes a translation of Alonso (the younger) de León's previously unpublished revised diary of the 1690 expedition to East Texas and an alphabetical listing of over 80 Indian tribes identified in this book.

Chapa was also an authority on the local Indians, and his Historia lists the names and locations of over 300 Indian tribes. This information, together with descriptions of the vegetation, wildlife, and climate in seventeenth-century Texas, make this book essential reading for ethnographers, anthropologists, and biogeographers, as well as students and scholars of Spanish borderlands history.

In Translating Blackness Lorgia García Peña considers Black Latinidad in a global perspective in order to chart colonialism as an ongoing sociopolitical force. Drawing from archives and cultural productions from the United States, the Caribbean, and Europe, García Peña argues that Black Latinidad is a social, cultural, and political formation—rather than solely a site of identity—through which we can understand both oppression and resistance. She takes up the intellectual and political genealogy of Black Latinidad in the works of Frederick Douglass, Gregorio Luperón, and Arthur Schomburg. She also considers the lives of Black Latina women living in the diaspora, such as Black Dominicana guerrillas who migrated throughout the diaspora after the 1965 civil war and Black immigrant and second-generation women like Mercedes Frías and Milagros Guzmán organizing in Italy with other oppressed communities. In demonstrating that analyses of Black Latinidad must include Latinx people and cultures throughout the diaspora, García Peña shows how the vaivén—or, coming and going—at the heart of migrant life reveals that the nation is not a sufficient rubric from which to understand human lived experiences.

This volume had its beginnings in the two-day colloquium, "Rethinking Chichén Itzá, Tula and Tollan," that was held at Dumbarton Oaks. The selected essays revisit long-standing questions regarding the nature of the relationship between Chichen Itza and Tula. Rather than approaching these questions through the notions of migrations and conquests, these essays place the cities in the context of the emerging social, political, and economic relationships that took shape during the transition from the Epiclassic period in Central Mexico, the Terminal Classic period in the Maya region, and the succeeding Early Postclassic period.

Chichén Itzá and Tula have long been conceived as “twin cities”—paired political capitals that share so many aspects of architectural plan, sculptural repertory, and iconographical motifs that they represent a unique case of cultural contact and artistic convergence in ancient Mesoamerica. This volume (originally published in 2007) revisits long-standing questions regarding the relationship between Chichén Itzá and Tula. Hailed as a “must read,” it quickly became a fundamental source for all Mesoamericanists.

Rather than approaching these cities through earlier notions of migrations and conquests, the volume considers their roles in the social, political, and economic relationships that emerged during the transition from the Epiclassic to the Early Postclassic period. The seventeen contributors utilize archaeological, art historical, anthropological, epigraphical, and ethnohistorical methods to demonstrate that the rise and florescence of the “twin cities” was the result of their success in adapting to complex processes of cultural change. These adaptations, along with the development of new types of political systems and the use of innovative visual and symbolic systems, permitted Chichén Itzá and Tula to emerge as dominant powers in Mesoamerica between the Epiclassic and Early Postclassic periods.

Assemblies of rectangular stone pillars, or stelae, fill the plazas and courts of ancient Maya cities throughout the lowlands of southern Mexico, Guatemala, Belize, and western Honduras. Mute testimony to state rituals that linked the king's power to rule with the rhythms and renewal of time, the stelae document the ritual acts of rulers who sacrificed, danced, and experienced visionary ecstasy in connection with celebrations marking the end of major calendrical cycles. The kings' portraits are carved in relief on the main surfaces of the stones, deifying them as incarnations of the mythical trees of life.

Based on a thorough analysis of the imagery and inscriptions of seven stelae erected in the Great Plaza at Copan, Honduras, by the Classic Period ruler "18-Rabbit-God K," this ambitious study argues that stelae were erected not only to support a ruler's temporal claims to power but more importantly to express the fundamental connection in Maya worldview between rulership and the cosmology inherent in their vision of cyclical time. After an overview of the archaeology and history of Copan and the reign and monuments of "18-Rabbit-God K," Elizabeth Newsome interprets the iconography and inscriptions on the stelae, illustrating the way they fulfilled a coordinated vision of the king's ceremonial role in Copan's period-ending rites. She also links their imagery to key Maya concepts about the origin of the universe, expressed in the cosmologies and mythic lore of ancient and living Maya peoples.

Winner, Association for Latin American Art Book Award, 2010

The Maya of Mexico and Central America have performed ritual dances for more than two millennia. Dance is still an essential component of religious experience today, serving as a medium for communication with the supernatural. During the Late Classic period (AD 600-900), dance assumed additional importance in Maya royal courts through an association with feasting and gift exchange. These performances allowed rulers to forge political alliances and demonstrate their control of trade in luxury goods. The aesthetic values embodied in these performances were closely tied to Maya social structure, expressing notions of gender, rank, and status. Dance was thus not simply entertainment, but was fundamental to ancient Maya notions of social, religious, and political identity.

Using an innovative interdisciplinary approach, Matthew Looper examines several types of data relevant to ancient Maya dance, including hieroglyphic texts, pictorial images in diverse media, and architecture. A series of case studies illustrates the application of various analytical methodologies and offers interpretations of the form, meaning, and social significance of dance performance. Although the nuances of movement in Maya dances are impossible to recover, Looper demonstrates that a wealth of other data survives which allows a detailed consideration of many aspects of performance. To Be Like Gods thus provides the first comprehensive interpretation of the role of dance in ancient Maya society and also serves as a model for comparative research in the archaeology of performance.

The Transnational Construction of Mayanness explores how US academics, travelers, officials, and capitalists contributed to the construction of the Maya as an area of academic knowledge and affected the lives of the Maya peoples who were the subject of generations of anthropological research from the mid-nineteenth century to the present. Expanding discussions of the neocolonial relationship between the US and its southern neighbors and emphasizing little-studied texts virtually inaccessible to those in Mexico and Central America, this is the first and only set of comparative studies to bring in US-based documentary collections as an enriching source of evidence.
 
Contributors tap documentary, ethnographic, and ethnoarchaeological sources from North America to expand established categories of fieldwork and archival research conducted within the national spaces of Mexico and Central America. A particularly rich and diverse set of case studies interrogate the historical processes that remove sources from their place of production in the “field” to the US, challenge the conventional wisdom regarding the geography of data sources that are available for research, and reveal a range of historical relationships that enabled US actors to shape the historical experience of Maya-speaking peoples.
 
The Transnational Construction of Mayanness offers rich insight into transnational relations and suggests new avenues of research that incorporate an expanded corpus of materials that embody the deep-seated relationship between Maya-speaking peoples and various gringo interlocutors. The work is an important bridge between Mayanist anthropology and historiography and broader literatures in American, Atlantic, and Indigenous studies.
 
Contributors: David Carey, M. Bianet Castellanos, Matilde Córdoba Azcárate, Lydia Crafts, John Gust, Julio Cesar Hoil Gutierréz, Jennifer Mathews, Matthew Watson
 

Winner, LASA Mexico Humanities Book Prize, 2017

Among the surviving documents from the colonial period in Mexico are rare Maya-authored manuscript compilations of Christian texts, translated and adapted into the Maya language and worldview, which were used to evangelize the local population. The Morely Manuscript is well known to scholars, and now The Teabo Manuscript introduces an additional example of what Mark Z. Christensen terms a Maya Christian copybook. Recently discovered in the archives of Brigham Young University, the Teabo Manuscript represents a Yucatecan Maya recounting of various aspects of Christian doctrine, including the creation of the world, the Fall of Adam and Eve, and the genealogy of Christ.

The Teabo Manuscript presents the first English translation and analysis of this late colonial Maya-language document, a facsimile and transcription of which are also included in the book. Working through the manuscript section by section, Christensen makes a strong case for its native authorship, as well as its connections with other European and Maya religious texts, including the Morely Manuscript and the Books of Chilam Balam. He uses the Teabo Manuscript as a platform to explore various topics, such as the evangelization of the Maya, their literary compositions, and the aspects of Christianity that they deemed important enough to write about and preserve. This pioneering research offers important new insights into how the Maya negotiated their precontact intellectual traditions within a Spanish and Catholic colonial world.

Writing and recording are key cultural activities that allow humans to communicate across time and space. Whereas Old World writing evolved into the alphabetic system that is now employed around the world, the indigenous peoples in the Americas autonomously developed alternative systems that conveyed knowledge in a tangible medium. New World systems range from the hieroglyphic script of the Maya, to the figural and iconic pictographies of the Aztecs, Mixtecs, and Zapotecs in Mexico and the Moche in Peru, to the abstract knotted khipus of the Andes. Like Old World writing, these systems represented a cultural category that was fundamental to the workings of their societies, one that was heavily impregnated with cultural value.

The fifteen contributors to Their Way of Writing: Scripts, Signs, and Pictographies in Pre-Columbian America consider substantive and theoretical issues concerning writing and signing systems in the ancient Americas. They present the latest thinking about these graphic and tactile systems of communication. Their variety of perspectives and their advances in decipherment and understanding constitute a major contribution not only to our understanding of Pre-Columbian and indigenous American cultures but also to our comparative and global understanding of writing and literacy.

This work is the first English translation of the complete text of the Title of Totonicapán, one of the most important documents composed by the K’iche’ Maya in the highlands of Guatemala, second only to the Popol Vuh. The original document was completed in 1554, only a few decades after the Spanish Conquest of the K’iche’ people in 1524. This volume contains a wholly new translation from the original K’iche’ Maya text, based on the oldest known manuscript copy, rediscovered by Robert Carmack in 1973.
 
The Title of Totonicapán is a land title written by surviving members of the K’iche’ Maya nobility, a branch of the Maya that dominated the highlands of western Guatemala prior to the Spanish invasion in 1524, and it was duly signed by the ruling lords of all three major K’iche’ lineages—the Kaweqib’, the Nijayib’, and the Ajaw K’iche’s. Titles of this kind were relatively common for Maya communities in the Guatemalan highlands in the first century after the Spanish Conquest as a means of asserting land rights and privileges for its leaders. Like the Popol Vuh, the Title of Totonicapán is written in the elevated court language of the early Colonial period and eloquently describes the mythic origins and history of the K’iche’ people. For the most part, the Title of Totonicapán agrees with the Popol Vuh’s version of K’iche’ history and cosmology, providing a complementary account that attests traditions that must have been widely known and understood. But in many instances the Totonicapán document is richer in detail and departs from the Popol Vuh’s more cursory description of history, genealogy, and political organization. In other instances, it contradicts assertions made by the authors of the Popol Vuh, perhaps a reflection of internal dissent and jealousy between rival lineages within the K’iche’ hierarchy. It also contains significant passages of cosmology and history that do not appear in any other highland Maya text.
 
This volume makes a comprehensive and updated edition of the Title of Totonicapán accessible to scholars and students in history, anthropology, archaeology, and religious studies in Latin America, as well as those interested in Indigenous literature and Native American/Indigenous studies more broadly. It is also a stand-alone work of Indigenous literature that provides additional K’iche’ perspectives, enhancing the reading of other colonial Maya sources.
 

In the 1980s, conflicts between the Miskito people of Nicaragua's eastern coast and the Sandinistas drew international attention. Indeed, the Miskitos' struggle to defend their cultural autonomy and land rights points out a curious historical anomaly. This native group has long had closer ties to British and American culture than to Hispanic Nicaraguan culture. C. Napier Bell, son of a British trader, grew up on the Miskito Coast in the nineteenth century and spoke the Miskito language fluently.

Tangweera, first published in 1899, is Bell's autobiographical account of his boyhood experiences. Rich in ethnographic detail, the book records an idyllic life of hunting, fishing, and trading. Bell describes the social customs and beliefs of the various Indian peoples he knew, as well as the relations among the coastal Miskito, the black creole population, and the tribes of the interior—the latter a subject of continuing importance. Although Bell shared common nineteenth-century ideas about the inferiority of “savage” races, his affection for the Miskito people and his love of their land fill Tangweera. Anthropologists, historians, naturalists, and travelers in the region will find this fascinating reading.

The introduction by Philip A. Dennis, Professor of Anthropology at Texas Tech University, provides a modern observer's view of Miskito culture and discusses important changes and continuities since Bell's time.

The twentieth-century history of Cuba borders on fantasy. This diminutive country boldly and repeatedly exercises the foreign policy of a major power. Although closely tied to the United States through most of its modern history, Cuba successfully defied the U.S. government after 1959, consolidated its own power, and defeated an invasion of U.S.-backed exiles at the Bay of Pigs in 1961. Fidel Castro then brought the world alarmingly close to nuclear war in 1962.

Jorge Domínguez presents a comprehensive survey of Cuban international relations since Castro came to power. Domínguez unravels Cuba’s response to the 1962 missile crisis and the U.S.–Soviet understandings that emerged from that. He explores the ties that link Cuba to the U.S.S.R. and other Communist countries; analyzes Cuban support for revolutionary movements throughout the world, especially in Latin America and Africa; and assesses the significance of Cuban political and economic relations with Western Europe, Canada, and Japan.

Some have charged that Cuba does not have a foreign policy, that Fidel Castro merely takes orders from his Soviet bosses. Domínguez argues that there is indeed a specifically Cuban foreign policy, poised not only between hegemony and autonomy, between compliance and self-assertion, but also between militancy and pragmatism. He believes that within the context of Soviet hegemony Cuba’s foreign policy is very much its own, and he marshals impressive evidence to support this belief. His book is based on extensive documentation from Cuba, the United States, and other countries, as well as from many in-depth interviews carried out during trips to Cuba.

This collection of writings from Haitian anthropologist Michel-Rolph Trouillot includes his most famous, lesser known, and hard to find writings that demonstrate his enduring importance to Caribbean studies, anthropology, history, postcolonial studies, and politically engaged scholarship more broadly.

In the Andes, a long history of research on burial records and burial contexts exists for the purpose of reconstructing cultural affiliation, chronology, socioeconomic status, grave content, and human body treatment. Less attention is paid to the larger question of how mortuary practices functioned in different cultures. Tombs for the Living: Andean Mortuary Practices (originally released in 1995) examines this broader issue by looking at the mortuary practices that created a connection between the living and the dead; the role of wealth and ancestors in cosmological schemes; the location, construction, and sociopolitical implications of tombs and cemeteries; and the art and iconography of death. By examining rich sets of archaeological, ethnographic, and ethnohistoric data, the thirteen essays continue to enrich our understanding of the context and meaning of the mortuary traditions in the Andes.

Perhaps the best way to sharpen one's power's of observation is to be a stranger in a strange land. Julia Meyerson was one such stranger during a year in the village of 'Tambo, Peru, where her husband was conducting anthropological fieldwork. Though sometimes overwhelmed by the differences between Quechua and North American culture, she still sought eagerly to understand the lifeways of 'Tambo and to find her place in the village. Her vivid observations, recorded in this field journal, admirably follow Henry James's advice: "Try to be one of the people upon whom nothing is lost."

With an artist's eye, Meyerson records the daily life of 'Tambo—the cycles of planting and harvest, the round of religious and cultural festivals, her tentative beginnings of friendship and understanding with the Tambinos. The journal charts her progress from tolerated outsider to accepted friend as she and her husband learn and earn, the roles of daughter and son in their adopted family.

With its wealth of ethnographic detail, especially concerning the lives of Andean women, 'Tambo will have great value for students of Latin American anthropology. In addition, scholars preparing to do fieldwork anywhere will find it a realistic account of both the hardships and the rewards of such study.

During the seventeenth century, many of the fundamental characteristics of Spanish America were established. Peter Marzahl adds significantly to our understanding of this period with this study of Popayán, a town in what was then part of New Granada and is now Colombia. New Granada was something of a backwater of the empire, but very likely Popayán was more typical of everyday colonial life than the major centers that have drawn most attention from historians.

In the first part of his study, Marzahl describes both town and region, depicts economic activities (agriculture, gold mining, trade), and analyzes urban and rural society. Of particular interest is his discussion of the complex interaction among the different ethnic groups: Spaniards, Mestizos, Indians, and Blacks. In the longer second part he presents a detailed account of the makeup and operations of the town councils. His extensive research in primary sources makes possible a thorough examination of Popayán's administration and politics and their relationship to economic and social patterns. He also describes the councils' relations with the provincial governors, the viceregal authorities in Bogotá, and the Church. Because this study treats a neglected period and region and, in so doing, offers fresh materials and insights, it is an important contribution to our knowledge and comprehension of colonial Spanish America.

"This is a remarkable book by one of the true geniuses in the field of anthropology during this century and one who provided valuable data for specialists in other disciplines as well."--H. M. Wormington "An engaging manuscript that should charm a broad audience."--Thomas F. Lynch "The field notes of Junius, and Peggy's diary, are valuable records of the excavations, artifacts, and interpretations of the best archaeologists to work in the southern tip of South America."--James G. Griffin Junius Bird's three great archaeological field achievements--at the Strait of Magellan in Chilean Patagonia, in the Atacama Desert of northern Chile, and at the sites of early coastal dwellers in northern Peru--made his reputation as a New World prehistorian. His work in south Chile is especially important, since it established the great antiquity of human populations in South America. Until now, most of Bird's Chilean data remained unpublished, but this rich collection of field notebooks from his 1936 and 1937 excavations makes this primary information available for the first time. Included in this volume are new data from Bird's excavations at Palli Aike, Fell's Cave, and Cañadon Leona as well as Cerro Sota and Mylodon caves. Excerpts from his published articles plus contributions by Juliet Clutton-Brock and Vera Markgraf reinforce the book with major new information about these truly pioneering investigations. Complementing the technical data are excerpts from the field journal kept by Margaret (Peggy) Bird. Witty, charming, and personable, her writings convey the more human aspects of Bird's research while interpreting his theoretical ideas. Finally, the many photographs taken by the Birds add a striking visual dimension to this volume. The Birds' fieldwork took place under conditions, and with a spirit, vastly different from those of most researchers today. The texts and teamwork revealed in Travels and Archaeology in South Chilewill appeal to everyone concerned with the heavily debated question of earliest peopling in the Americas, with South American anthropology and archaeology, and with the days when archaeology truly meant exploration. TABLE OF CONTENTS 1. Background and Departure Overview South Chile and the Canoe Indians Daily Life Sailing the Channels 2. Chronological Synthesis and Dating The Periods The Radiocarbon Dates 3. Canadon Leona General Description Excavation Information The Artifacts Faunal Remains Possible Age of Deposit Burials Summary Daily Life 4. Palli Aike General Description Excavation in Two Phases Excavation Information The Artifacts Possible Age of Deposit Faunal Remains Human Remains Daily Life 5. Fell's Cave General Description Excavation Information, 1936-1937 The Artifacts Faunal Remains Daily Life Excavations by John Fell and the French Mission Excavations, 1969-1970 The Carnivore Remains Excavated at Fell's Cave in 1970. By Juliet Clutton-Brock Fell's Cave: 11,000 Years of Changes in Paleoenvironments, Fauna, and Human Occupation. By Vera Markgraf 6. Cerro Sota Cave General Description Excavation Information The Artifacts Faunal Remains A Group Burial Probable Dating of the Deposit Daily Life 7. Mylodon Cave Background Structure of the Floor Deposit Results and Conclusions Human Remains Sloth Skin Broken or "Cut" Bone Domestication of the Sloth Summary of Evidence Age of Remains Two Additional Specimens

As a “wild,” drumming thunder shaman, a warrior mounted on her spirit horse, Francisca Kolipi’s spirit traveled to other historical times and places, gaining the power and knowledge to conduct spiritual warfare against her community’s enemies, including forestry companies and settlers. As a “civilized” shaman, Francisca narrated the Mapuche people’s attachment to their local sacred landscapes, which are themselves imbued with shamanic power, and constructed nonlinear histories of intra- and interethnic relations that created a moral order in which Mapuche become history’s spiritual victors.

Thunder Shaman represents an extraordinary collaboration between Francisca Kolipi and anthropologist Ana Mariella Bacigalupo, who became Kolipi’s “granddaughter,” trusted helper, and agent in a mission of historical (re)construction and myth-making. The book describes Francisca’s life, death, and expected rebirth, and shows how she remade history through multitemporal dreams, visions, and spirit possession, drawing on ancestral beings and forest spirits as historical agents to obliterate state ideologies and the colonialist usurpation of indigenous lands. Both an academic text and a powerful ritual object intended to be an agent in shamanic history, Thunder Shaman functions simultaneously as a shamanic “bible,” embodying Francisca’s power, will, and spirit long after her death in 1996, and an insightful study of shamanic historical consciousness, in which biography, spirituality, politics, ecology, and the past, present, and future are inextricably linked. It demonstrates how shamans are constituted by historical-political and ecological events, while they also actively create history itself through shamanic imaginaries and narrative forms.

First written in 1570, this work now published for the first time in modern Spanish with an English translation sheds light on the Inqa (Inca) world. The writing of the Instrucción followed more than a decade of negotiations and skirmishes between Inqa rebels and Spanish officials who were receiving their orders from Spain to find a diplomatic, or alternatively violent, solution to integrate these independently governed territories under Spanish colonial rule.

The largest rebellion in the history of Spain's American empire—a conflict greater in territory and costlier in lives than the contemporaneous American Revolution—began as a local revolt against colonial authorities in 1780. As an official collector of tribute for the imperial crown, José Gabriel Condorcanqui had seen firsthand what oppressive Spanish rule meant for Peru's Indian population. Adopting the Inca royal name Tupac Amaru, he set events in motion that would transform him into Latin America's most iconic revolutionary figure.

Tupac Amaru's political aims were modest at first. He claimed to act on the Spanish king's behalf, expelling corrupt Spaniards and abolishing onerous taxes. But the rebellion became increasingly bloody as it spread throughout Peru and into parts of modern-day Bolivia, Chile, and Argentina. By late 1780, Tupac Amaru, his wife Micaela Bastidas, and their followers had defeated the Spanish in numerous battles and gained control over a vast territory. As the rebellion swept through Indian villages to gain recruits and overthrow the Spanish corregidors, rumors spread that the Incas had returned to reclaim their kingdom.

Charles Walker immerses readers in the rebellion's guerrilla campaigns, propaganda war, and brutal acts of retribution. He highlights the importance of Bastidas—the key strategist—and reassesses the role of the Catholic Church in the uprising's demise. The Tupac Amaru Rebellion examines why a revolt that began as a multiclass alliance against European-born usurpers degenerated into a vicious caste war—and left a legacy that continues to influence South American politics today.