In Mexico’s southeastern frontier state of Quintana Roo, game animals and other creatures that depend on old-growth forest are disappearing in the face of habitat destruction and overhunting. Traditionally, the Yucatec Maya have regarded animals as fellow members of a wider society, and in their religion animals enjoy the status of spiritual beings. But in recent years, the breakdown of cultural restraints on hunting has spiraled so far out of control that almost everything edible within easy reach of a road has become fair game.
This book combines the insights of an anthropologist with the hands-on experience of a Maya campesino with the aim of improving the management of Quintana Roo’s wild lands and animal resources. E. N. Anderson and Felix Medina Tzuc pool their knowledge to document Yucatec Maya understanding and use of animals and to address practical matters related to wider conservation issues.
Although the Yucatec Maya’s ethnobotany has been well documented, until now little has been recorded about their animal lore. Anderson and Medina Tzuc have compiled a wealth of information about traditional knowledge of animals in this corner of the Maya world. They have recorded most of the terms widely used for several hundred categories of animals in west central Quintana Roo, mapped them onto biological categories, and recorded basic information about wildlife management and uses.
The book reflects a wealth of knowledge gathered from individuals regarded as experts on particular aspects of animal management, whether hunting, herding, or beekeeping. It also offers case studies of conservation successes and failures in various communities, pointing to the need for cooperation by the Mexican government and Maya people to save wildlife. Appendixes provide an extensive animal classification and a complete list of all birds identified in the area.
Even though sustainable forestry has finally come to the Yucatán, sustainable game use is practiced by only a few communities. Animals and the Maya in Southeast Mexico is a complete ethnozoology for the region, offered in the hope that it will encourage the recognition of Quintana Roo’s forests and wildlife as no less deserving of protection than ancient Maya cities.
Unlike better-known regions of the Amazon, Guayana—a broad cultural region that includes the countries of Guyana, Surinam, and French Guiana, as well as parts of eastern Venezuela and northern Brazil—has rarely been integrated into the broader narratives of South American anthropology and history. Nevertheless, Guayana provides a unique historical context for the persistence and survival of native peoples distinct from the histories reflected by the intense colonial competition in the region over the past 500 years.
This is an important collection that brings together the work of scholars from North America, South America, and Europe to reveal the anthropological significance of Guayana, the ancient realm of El Dorado and still the scene of gold and diamond mining. Beginning with the earliest civilizations of the region, the chapters focus on the historical ecology of the rain forest and the archaeological record up to the sixteenth century, as well as ethnography, ethnology, and perceptions of space. The book features extensive discussions of the history of a range of indigenous groups, such as the Waiwai, Trio, Wajãpi, and Palikur. Contributions analyze the emergence of a postcolonial national society, the contrasts between the coastlands and upland regions, and the significance of race and violence in contemporary politics.
A noteworthy study of the prehistory and history of the region, the book also provides a useful survey of the current issues facing northeastern Amazonia. The chapters extend the anthropological agenda beyond the conventional focus on the “indigenous” even as contributors describe how Guayanese languages, mythologies, and social structures have remained resilient in the face of intense outside pressures.
Indigenous nations are on the front line of the climate crisis. With cultures and economies among the most vulnerable to climate-related catastrophes, Native peoples are developing twenty-first century responses to climate change that serve as a model for Natives and non-Native communities alike.
Native American tribes in the Pacific Northwest and Indigenous peoples around the Pacific Rim have already been deeply affected by droughts, flooding, reduced glaciers and snowmelts, seasonal shifts in winds and storms, and the northward movement of species on the land and in the ocean. Using tools of resilience, Native peoples are creating defenses to strengthen their communities, mitigate losses, and adapt where possible.
Asserting Native Resilience presents a rich variety of perspectives on Indigenous responses to the climate crisis, reflecting the voices of more than twenty contributors, including tribal leaders, scientists, scholars, and activists from the Pacific Northwest, British Columbia, Alaska, and Aotearoa / New Zealand, and beyond. Also included is a resource directory of Indigenous governments, NGOs, and communities and a community organizing booklet for use by Northwest tribes.
Leading experts in the analysis of ethnicity and indigenous rights explore the questions of why and how the circumstances of indigenous peoples are improving in some places of the world, while their human rights continue to be abused in others. Drawing on case studies from Asia, Africa, Australia, and the Americas, chapters explore how political organization, natural resource management, economic development, and conflicting definitions over cultural, linguistic, religious, and territorial identity have informed indigenous strategies for empowerment.
Combining rich ethnographic descriptions with clear theoretical analyses, At the Risk of Being Heard considers the paradoxical challenges and opportunities confronting indigenous peoples at the dawn of the twenty-first century. In the face of state-sanctioned violence, indigenous peoples encounter considerable risks when asserting their rights, especially to self-determination. Yet, if they remain silent or absent from new arenas of power, hiding in marginalized homelands or cultural practices, they risk being invisible to those allies that would aid them in their struggles for survival.
At the Risk of Being Heard offers needed insights for individuals working on issues of governance, sustainable development, resource management, globalization, and indigenous affairs. It will undoubtedly appeal to undergraduate and graduate students in anthropology, sociology, history, political science, peace studies, and to those students in courses that explore relationships among postcolonial states, indigenous peoples, and human rights.
Bartholomew Dean is Assistant Professor of Anthropology, University of Kansas. Jerome M. Levi is Associate Professor of Anthropology, Carleton College.
Aymara Indians are a geographically isolated, indigenous people living in the Andes Mountains near Chile’s Atacama Desert, one of the most arid regions of the world. As rapid economic growth in the area has begun to divert scarce water to hydroelectric and agricultural projects, the Aymara struggle to maintain their sustainable and traditional systems of water use, agriculture, and pastoralism.
In Aymara Indian Perspectives on Development in the Andes, Amy Eisenberg provides a detailed exploration of the ethnoecological dimensions of the tension between the Aymara, whose economic, spiritual, and social life are inextricably tied to land and water, and three major challenges: the paving of Chile Highway 11, the diversion of the Altiplano waters of the Río Lauca for irrigation and power-generation, and Chilean national park policies regarding Aymara communities, their natural resources, and cultural properties within Parque Nacional Lauca, the International Biosphere Reserve.
Pursuing collaborative research, Eisenberg performed ethnographic interviews with Aymara people in more than sixteen Andean villages, some at altitudes of 4,600 meters. Drawing upon botany, agriculture, natural history, physical and cultural geography, history, archaeology, and social and environmental impact assessment, she presents deep, multifaceted insights from the Aymara’s point of view.
Illustrated with maps and dramatic photographs by John Amato, Aymara Indian Perspectives on Development in the Andes provides an account of indigenous perspectives and concerns related to economic development that will be invaluable to scholars and policy-makers in the fields of natural and cultural resource preservation in and beyond Chile.
The concept of “indigenous” has been entwined with notions of exoticism and alterity throughout Mexico’s history. In Beyond Alterity, authors from across disciplines question the persistent association between indigenous people and radical difference, and demonstrate that alterity is often the product of specific political contexts.
Although previous studies have usually focused on the most visible aspects of differences—cosmovision, language, customs, resistance—the contributors to this volume show that emphasizing difference prevents researchers from seeing all the social phenomena where alterity is not obvious. Those phenomena are equally or even more constitutive of social life and include property relations (especially individual or private ones), participation in national projects, and the use of national languages.
The category of “indigenous” has commonly been used as if it were an objective term referring to an already given social subject. Beyond Alterity shows how this usage overlooks the fact that the social markers of differentiation (language, race or ethnic group, phenotype) are historical and therefore unstable. In opposition to any reification of geographical, cultural, or social boundaries, this volume shows that people who (self-)identify as indigenous share a multitude of practices with the rest of society and that the association between indigenous identification and alterity is the product of a specific political history.
Beyond Alterity is essential reading for anyone interested in understanding indigenous identity, race, and Mexican history and politics.
Michael T. Ducey
Paul K. Eiss
José Luis Escalona-Victoria
Vivette García Deister
Paula López Caballero
Diana Lynn Schwartz
In Bolivia, the discourse on indigenous peoples intensified in the last few decades, culminating in the election of Evo Morales as president in 2005. Indigenous people are portrayed by the Morales government as modest, communitarian, humble, poor, anticapitalist, and economically marginalized. In his 2006 inaugural speech, Morales famously described indigenous people as “the moral reserve of humanity.” His rhetoric has reached all levels of society—most notably the new political constitution of 2009. This constitution initiated a new regime of considerable ethnic character by defining thirty-six indigenous nations and languages.
Beyond Indigeneity offers new analysis into indigenous identity and social mobility that changes the discourse in Latin American social anthropology. Author Alessandra Pellegrini Calderón points out that Morales’s presidency has led to heightened publicity of coca issues and an intensification of indigeneity discourse, echoing a global trend of increased recognition of indigenous peoples’ claims. The “living well” attitude (vivir bien) enshrined in the new political constitution is generally represented as an indigenous way of life, one based on harmony and reciprocity, in sharp contrast to the capitalist logic of “living better” that is based on accumulation and expansion.
In this ethnography, Pellegrini explores the positioning of coca growers in Bolivia and their reluctance to embrace the politics of indigeneity by rejecting the “indigenous peoples’ slot,” even while they emerge as a new middle class. By staying in a space between ethnic categories and also between social classes, the coca growers break with the traditional model of social mobility in Latin America and create new forms of political positioning that challenge the dominant culturalist framework about indigeneity and peasants.
Long a refuge for bootleggers and hobos, Tecolote Canyon was engulfed by an industrialized oil boom for twenty years beginning in the 1930s, and endured the only Japanese attack on the contiguous U.S. during World War II. In the postindustrial era, the lower canyon was a haven for surfers, nudists, and gravediggers before being transformed into a five-star resort in the 1990s. But this beautiful area of California’s Santa Barbara coast has been occupied by humans for at least 9,000 years.
Known by the Chumash Indians as Hel’apunitse (guitar fish), the canyon was a major nexus of Chumash village life from about 2000 to 500 years ago. After the arrival of Europeans, the canyon passed from Chumash hands through successive Spanish, Mexican, and American administrations.
In A Canyon through Time, the authors summarize the deep history of this beautiful canyon, which serves as a fascinating history in microcosm of the California coastal region. Using data from archaeology, ecology, geology, geography, and history, they weave an interdisciplinary tale of the natural and human prehistory and history of the Tecolote Canyon area.
In Colonial Lives of Property Brenna Bhandar examines how modern property law contributes to the formation of racial subjects in settler colonies and to the development of racial capitalism. Examining both historical cases and ongoing processes of settler colonialism in Canada, Australia, and Israel and Palestine, Bhandar shows how the colonial appropriation of indigenous lands depends upon ideologies of European racial superiority as well as upon legal narratives that equate civilized life with English concepts of property. In this way, property law legitimates and rationalizes settler colonial practices while it racializes those deemed unfit to own property. The solution to these enduring racial and economic inequities, Bhandar demonstrates, requires developing a new political imaginary of property in which freedom is connected to shared practices of use and community rather than individual possession.
Colonialism and Culture
Nicholas B. Dirks, Editor University of Michigan Press, 1992 Library of Congress JV305.C65 1992 | Dewey Decimal 325.309
Colonialism has had cultural effects that have too often been ignored or displaced onto the inexorable logics of modernization and world capitalism. The articles in this important volume explore the multifaced nature of colonialism and its cultural manifestations and treat the unspoken values, hidden assumptions, and buried connections out of which states are made and power is simultaneously exercised and thwarted. The contributors consider explorers’ accounts, missions and conversion, peasant resistance, torture, law, labor, and agriculture, among other issues, using examples that range from South America to Sumatra, from Africa to the Philippines, from India to the metropolitan centers of colonial rule.
Colonialism and Culture provides new and important perspectives not only on colonialism, but also on the complex character of colonial history.
Educators, scholars, and community activists recognize that immersion education is a key means to restoring Indigenous and other heritage languages. But language maintenance and revitalization involve many complex issues, foremost may be the lack of local professional development opportunities for potential language teachers.
In Alaska, the Second Language Acquisition Teacher Education (SLATE) project was designed to enable Indigenous communities and schools to improve the quality of native-language and English-language instruction and assessment by focusing on the elimination of barriers that have historically hindered degree completion for Indigenous and rural teachers. The Guided Research Collaborative (GRC) model, was employed to support the development of communities of practice through near-peer mentoring and mutual scaffolding. Through this important new model, teachers of both the heritage language, in this case Central Yup’ik, and English were able to situate their professional development into a larger global context based on current notions of multilingualism.
In Communities of Practice contributors show how the SLATE program was developed and implemented, providing an important model for improving second-language instruction and assessment. Through an in-depth analysis of the program, contributors show how this project can be successfully adapted in other communities via its commitment to local control in language programming and a model based on community-driven research.
Communities of Practice demonstrates how an initial cohort of Yup’ik- and English-language teachers collaborated to negotiate and ultimately completed the SLATE program. In so doing, these educators enhanced the program and their own effectiveness as teachers through a greater understanding of language learning. It is these understandings that will ultimately allow heritage- and English-language teachers to work together to foster their students’ success in any language.
The effects of colonization on the Indigenous peoples of the Américas over the past 500 years have varied greatly. So too have the forms of resistance, resilience, and sovereignty. In the face of these differences, the contributors to this volume contend that understanding the commonalities in these Indigenous experiences will strengthen resistance to colonial forces still at play. This volume marks a critical moment in bringing together transnational and interdisciplinary scholarship to articulate new ways of pursuing critical Indigenous studies.
Comparative Indigeneities of the Américas highlights intersecting themes such as indigenísmo, mestizaje, migration, displacement, autonomy, sovereignty, borders, spirituality, and healing that have historically shaped the experiences of Native peoples across the Américas. In doing so, it promotes a broader understanding of the relationships between Native communities in the United States and Canada and those in Latin America and the Caribbean and invites a hemispheric understanding of the relationships between Native and mestiza/o peoples.
Through path-breaking approaches to transnational, multidisciplinary scholarship and theory, the chapters in this volume advance understandings of indigeneity in the Américas and lay a strong foundation for further research. This book will appeal to scholars and students in the fields of anthropology, literary and cultural studies, history, Native American and Indigenous studies, women and gender studies, Chicana/o studies, and critical ethnic studies.
Ultimately, this deeply informative and empowering book demonstrates the various ways that Indigenous and mestiza/o peoples resist state and imperial attempts to erase, repress, circumscribe, and assimilate them.
Spanning nine time zones, the Russian Arctic was mostly unexplored before the twentieth century. Paul Josephson describes the massive effort under Stalin to assimilate the Arctic into the Soviet empire--effects still being felt today, as Putin redoubles efforts to secure the Arctic, which he sees as key to Russia's economic and military status.
A significant contribution to political ecology, Conservation Is Our Government Now is an ethnographic examination of the history and social effects of conservation and development efforts in Papua New Guinea. Drawing on extensive fieldwork conducted over a period of seven years, Paige West focuses on the Crater Mountain Wildlife Management Area, the site of a biodiversity conservation project implemented between 1994 and 1999. She describes the interactions between those who ran the program—mostly ngo workers—and the Gimi people who live in the forests surrounding Crater Mountain. West shows that throughout the project there was a profound disconnect between the goals of the two groups. The ngo workers thought that they would encourage conservation and cultivate development by teaching Gimi to value biodiversity as an economic resource. The villagers expected that in exchange for the land, labor, food, and friendship they offered the conservation workers, they would receive benefits, such as medicine and technology. In the end, the divergent nature of each group’s expectations led to disappointment for both.
West reveals how every aspect of the Crater Mountain Wildlife Management Area—including ideas of space, place, environment, and society—was socially produced, created by changing configurations of ideas, actions, and material relations not only in Papua New Guinea but also in other locations around the world. Complicating many of the assumptions about nature, culture, and development underlying contemporary conservation efforts, Conservation Is Our Government Now demonstrates the unique capacity of ethnography to illuminate the relationship between the global and the local, between transnational processes and individual lives.
For more than a century the establishment of national parks and protected areas was a major threat to the survival of indigenous people. The creation of parks based on wilderness ideals outlawed traditional ways of life and forced from their homelands peoples who had shaped and preserved local ecosystems for centuries.Today such tragic conflicts are being superseded by new alliances for conservation. Conservation Through Cultural Survival assesses cutting-edge efforts to establish new kinds of parks and protected areas which are based on partnerships with indigenous peoples. It chronicles new conservation thinking and the establishment around the world of indigenously inhabited protected areas, provides detailed case studies of the most important types of co-managed and indigenously managed areas, and offers guidelines, models, and recommendations for international action. The book: discusses the goals and development of the global protected area system assesses the strengths and limitations of a range of different types of indigenously inhabited protected areas discusses key issues and indigenous peoples' concerns recommends measures to promote conservation suggests international actions that would promote co-managed and indigenously managed areas Contributors who have been actively involved in projects around the world provide in-depth accounts from Nepal, Australia, New Guinea, Nicaragua, Honduras, Canada, and Alaska of some of the most promising efforts to develop protected areas where indigenous peoples maintain their rights to settlement and subsistence and participate in management.Conservation Through Cultural Survival will be required reading for environmentalists, protected area planners and managers, and all who care about the future of indigenous peoples and their homelands.
During the colonial period in Guyana, the country’s coastal lands were worked by enslaved Africans and indentured Indians. In Creole Indigeneity, Shona N. Jackson investigates how their descendants, collectively called Creoles, have remade themselves as Guyana’s new natives, displacing indigenous peoples in the Caribbean through an extension of colonial attitudes and policies.
Looking particularly at the nation’s politically fraught decades from the 1950s to the present, Jackson explores aboriginal and Creole identities in Guyanese society. Through government documents, interviews, and political speeches, she reveals how Creoles, though unable to usurp the place of aboriginals as First Peoples in the New World, nonetheless managed to introduce a new, more socially viable definition of belonging, through labor. The very reason for bringing enslaved and indentured workers into Caribbean labor became the organizing principle for Creoles’ new identities.
Creoles linked true belonging, and so political and material right, to having performed modern labor on the land; labor thus became the basis for their subaltern, settler modes of indigeneity—a contradiction for belonging under postcoloniality that Jackson terms “Creole indigeneity.” In doing so, her work establishes a new and productive way of understanding the relationship between national power and identity in colonial, postcolonial, and anticolonial contexts.
With increasing speed, the emerging discipline of critical Indigenous studies is expanding and demarcating its territory from Indigenous studies through the work of a new generation of Indigenous scholars. Critical Indigenous Studies makes an important contribution to this expansion, disrupting the certainty of disciplinary knowledge produced in the twentieth century, when studying Indigenous peoples was primarily the domain of non-Indigenous scholars.
Aileen Moreton-Robinson’s introductory essay provides a context for the emerging discipline. The volume is organized into three sections: the first includes essays that interrogate the embedded nature of Indigenous studies within academic institutions; the second explores the epistemology of the discipline; and the third section is devoted to understanding the locales of critical inquiry and practice.
Each essay places and contemplates critical Indigenous studies within the context of First World nations, which continue to occupy Indigenous lands in the twenty-first century. The contributors include Aboriginal, Metis, Maori, Kanaka Maoli, Filipino-Pohnpeian, and Native American scholars working and writing through a shared legacy born of British and later U.S. imperialism. In these countries, critical Indigenous studies is flourishing and transitioning into a discipline, a knowledge/power domain where distinct work is produced, taught, researched, and disseminated by Indigenous scholars.
Hokulani K. Aikau
Vicente M. Diaz
Noelani Goodyear Kaopua
Daniel Heath Justice
Jean M. O'Brien
For millennia, “the North” has held a powerful sway in Western culture. Long seen through contradictions—empty of life yet full of promise, populated by indigenous communities yet ripe for conquest, pristine yet marked by a long human history—it has moved to the foreground of contemporary life as the most dramatic stage for the reality of climate change.
This book brings together scholars from a range of disciplines to ask key questions about the North and how we’ve conceived it—and how conceiving of it in those terms has caused us to fail the region’s human and nonhuman life. Engaging questions of space, place, indigeneity, identity, nature, the environment, justice, narrative, history, and more, it offers a crucial starting point for an essential rethinking of both the idea and the reality of the North.
Critically Sovereign traces the ways in which gender is inextricably a part of Indigenous politics and U.S. and Canadian imperialism and colonialism. The contributors show how gender, sexuality, and feminism work as co-productive forces of Native American and Indigenous sovereignty, self-determination, and epistemology. Several essays use a range of literary and legal texts to analyze the production of colonial space, the biopolitics of “Indianness,” and the collisions and collusions between queer theory and colonialism within Indigenous studies. Others address the U.S. government’s criminalization of traditional forms of Diné marriage and sexuality, the Iñupiat people's changing conceptions of masculinity as they embrace the processes of globalization, Hawai‘i’s same-sex marriage bill, and stories of Indigenous women falling in love with non-human beings such as animals, plants, and stars. Following the politics of gender, sexuality, and feminism across these diverse historical and cultural contexts, the contributors question and reframe the thinking about Indigenous knowledge, nationhood, citizenship, history, identity, belonging, and the possibilities for a decolonial future.
Contributors. Jodi A. Byrd, Joanne Barker, Jennifer Nez Denetdale, Mishuana Goeman, J. Kēhaulani Kauanui, Melissa K. Nelson, Jessica Bissett Perea, Mark Rifkin
Winner of the Society for Economic Botany's Mary W. Klinger Book Award.
Cultural Forests of the Amazon is a comprehensive and diverse account of how indigenous people transformed landscapes and managed resources in the most extensive region of tropical forests in the world.
Until recently, most scholars and scientists, as well as the general public, thought indigenous people had a minimal impact on Amazon forests, once considered to be total wildernesses. William Balée’s research, conducted over a span of three decades, shows a more complicated truth. In Cultural Forests of the Amazon, he argues that indigenous people, past and present, have time and time again profoundly transformed nature into culture. Moreover, they have done so using their traditional knowledge and technology developed over thousands of years. Balée demonstrates the inestimable value of indigenous knowledge in providing guideposts for a potentially less destructive future for environments and biota in the Amazon. He shows that we can no longer think about species and landscape diversity in any tropical forest without taking into account the intricacies of human history and the impact of all forms of knowledge and technology.
Balée describes the development of his historical ecology approach in Amazonia, along with important material on little-known forest dwellers and their habitats, current thinking in Amazonian historical ecology, and a narrative of his own dialogue with the Amazon and its people.
In A Deeper Sense of Place, editors Jay Johnson and Soren Larsen collect stories, essays, and personal reflections from geographers who have worked collaboratively with Indigenous communities across the globe.
These first-person narratives offer insight into the challenges faced by Native and non-Native scholars to their academic and personal approaches during research with Indigenous communities. By addressing the ethical, political, intellectual, and practical meanings of collaboration with Indigenous peoples, A Deeper Sense of Place highlights the ways in which collaborative research can help Indigenous and settler communities find common ground through a shared commitment to land, people, and place.
A Deeper Sense of Place will inform students and academics engaged in research with Indigenous communities, as well as those interested in the challenges of employing critical, qualitative methodologies.
Longtime residents of the Sonoran Desert, the Tohono O'odham people have spent centuries living off the land—a land that most modern citizens of southern Arizona consider totally inhospitable. Ethnobotanist Gary Nabhan has lived with the Tohono O'odham, long known as the Papagos, observing the delicate balance between these people and their environment. Bringing O'odham voices to the page at every turn, he writes elegantly of how they husband scant water supplies, grow crops, and utilize wild edible foods. Woven through his account are coyote tales, O'odham children's impressions of the desert, and observations on the political problems that come with living on both sides of an international border. Whether visiting a sacred cave in the Baboquivari Mountains or attending a saguaro wine-drinking ceremony, Nabhan conveys the everyday life and extraordinary perseverance of these desert people in a book that has become a contemporary classic of environmental literature.
The border region of the Sonoran Desert, which spans southern Arizona in the United States and northern Sonora, Mexico, has attracted national and international attention. But what is less discussed in national discourses is the impact of current border policies on the Native peoples of the region. There are twenty-six tribal nations recognized by the U.S. federal government in the southern border region and approximately eight groups of Indigenous peoples in the United States with historical ties to Mexico—the Yaqui, the O’odham, the Cocopah, the Kumeyaay, the Pai, the Apaches, the Tiwa (Tigua), and the Kickapoo.
Divided Peoples addresses the impact border policies have on traditional lands and the peoples who live there—whether environmental degradation, border patrol harassment, or the disruption of traditional ceremonies. Anthropologist Christina Leza shows how such policies affect the traditional cultural survival of Indigenous peoples along the border. The author examines local interpretations and uses of international rights tools by Native activists, counterdiscourse on the U.S.-Mexico border, and challenges faced by Indigenous border activists when communicating their issues to a broader public.
Through ethnographic research with grassroots Indigenous activists in the region, the author reveals several layers of division—the division of Indigenous peoples by the physical U.S.-Mexico border, the divisions that exist between Indigenous perspectives and mainstream U.S. perspectives regarding the border, and the traditionalist/nontraditionalist split among Indigenous nations within the United States. Divided Peoples asks us to consider the possibilities for challenging settler colonialism both in sociopolitical movements and in scholarship about Indigenous peoples and lands.
The emergence of European powers on the world scene after the fifteenth century brought with it more than the subjugation of colonized peoples; it also brought an increase in the market for drugs, which until then had seen little distribution beyond their lands of origin. Growth in trade required goods for which there was demand, and drugs filled that role neatly.
This book explores how Europeans introduced and used drugs in colonial contexts for the exploitation and placation of indigenous labor. Combining history and anthropology, it examines the role of drugs in trade and labor during the age of western colonial expansion. From considering the introduction of alcohol in the West African slave trade to the use of coca as a labor enhancer in the Andes, these original contributions examine both the encouragement of drug use by colonial powers and the extent to which local peoples' previous experience with psychoactive substances shaped their use of drugs introduced by Europeans.
The authors show that drugs possessed characteristics that made them a particularly effective means for propagating trade or increasing the extent and intensity of labor. In the early stages of European expansion, drugs were introduced to draw people, quite literally, into relations of dependency with European trade partners. Over time, the drugs used to intensify the amount and duration of labor shifted from alcohol, opium, and marijuana—which were used to overcome the drudgery and discomfort of physical labor—to caffeine-based stimulants, which provided a more alert workforce.
Valuable not only for its ethnographic detail but also for its broader insight into the nature of capitalist expansion, this collection reveals the surprising consistency of drug use in the colonial process. Drugs, Labor and Colonial Expansion is a book rich with cross-cultural insights that ranges widely across disciplines to provide a new and needed look at the colonial experience.
Around the world, indigenous peoples use international law to make claims for heritage, territory, and economic development. Karen Engle traces the history of these claims, considering the prevalence of particular legal frameworks and their costs and benefits for indigenous groups. Her vivid account highlights the dilemmas that accompany each legal strategy, as well as the persistent elusiveness of economic development for indigenous peoples. Focusing primarily on the Americas, Engle describes how cultural rights emerged over self-determination as the dominant framework for indigenous advocacy in the late twentieth century, bringing unfortunate, if unintended, consequences.
Conceiving indigenous rights as cultural rights, Engle argues, has largely displaced or deferred many of the economic and political issues that initially motivated much indigenous advocacy. She contends that by asserting static, essentialized notions of indigenous culture, indigenous rights advocates have often made concessions that threaten to exclude many claimants, force others into norms of cultural cohesion, and limit indigenous economic, political, and territorial autonomy.
Engle explores one use of the right to culture outside the context of indigenous rights, through a discussion of a 1993 Colombian law granting collective land title to certain Afro-descendant communities. Following the aspirations for and disappointments in this law, Engle cautions advocates for marginalized communities against learning the wrong lessons from the recent struggles of indigenous peoples at the international level.
With three roads and a population of just over 500 people, Shishmaref, Alaska seems like an unlikely center of the climate change debate. But the island, home to Iñupiaq Eskimos who still live off subsistence harvesting, is falling into the sea, and climate change is, at least in part, to blame. While countries sputter and stall over taking environmental action, Shishmaref is out of time.
Publications from the New York Times to Esquire have covered this disappearing village, yet few have taken the time to truly show the community and the two millennia of traditions at risk. In Fierce Climate, Sacred Ground, Elizabeth Marino brings Shishmaref into sharp focus as a place where people in a close-knit, determined community are confronting the realities of our changing planet every day. She shows how physical dangers challenge lives, while the stress and uncertainty challenge culture and identity. Marino also draws on Shishmaref’s experiences to show how disasters and the outcomes of climate change often fall heaviest on those already burdened with other social risks and often to communities who have contributed least to the problem. Stirring and sobering, Fierce Climate, Sacred Ground proves that the consequences of unchecked climate change are anything but theoretical.
It is widely assumed that indigenous cultures are under threat: they are rooted in landscapes that have undergone radical transformations, and the opposing forces of business corporations and ruling political powers only seem to grow stronger. Yet Jeff Sissons argues here in First Peoples that, far from collapsing in the face of global capitalism, indigenous cultures today are as diverse and alive as they ever were.
First Peoples explores how, instead of being absorbed into a homogeneous modernity, indigenous cultures are actively shaping alternative futures for themselves and appropriating global resources for their own culturally specific needs. From the Inuit and Saami in the north to the Maori and Aboriginal Australians in the south to the American Indians in the west, Sissons shows that for indigenous peoples, culture is more than simply heritage-it is a continuous project of preservation and revival.
Sissons argues that the cultural renaissances that occurred among indigenous peoples during the late twentieth century were not simply one-time occurrences; instead, they are crucial events that affirmed their cultures and re-established them as viable political entities posing unique challenges to states and their bureaucracies. He explores how indigenous peoples have also defined their identities through forged alliances such as the World Council of Indigenous Peoples and how these allied communities have created an alternative political order to the global organization of states.
First Peoples is a groundbreaking volume that vigorously contends that indigenous peoples have begun a new movement to solve the economic and political issues facing their communities, and they are doing so in unique and innovative ways.
"While tropical forests are being cleared at an alarming rate, the clearing is rarely complete and is often not permanent. A considerable amount of tropical forest exists as remnants that have significant value both for the conservation of biological diversity and for meeting the needs of local people.This volume brings together world-renowned scientists and conservationists to address the biological and socio-economic value of forest remnants and to examine practical efforts to conserve those remnants. An outgrowth of a year-long study by the policy program at the Smithsonian Migratory Bird Center, Forest Patches in Tropical Landscapes provides a broad overview of theory and practice, and will help foster both interdisciplinary research and more effective approaches to tropical conservation and development.
Throughout the Americas, a boom in oil, gas, and mining development has pushed the extractive frontier deeper into Indigenous territories. Centering on a long-term study of Enron and Shell’s Cuiabá pipeline, From Enron to Evo traces the struggles of Bolivia’s Indigenous peoples for self-determination over their lives and territories. In his analysis of their response to this encroaching development, author Derrick Hindery also sheds light on surprising similarities between neoliberal reform and the policies of the nation’s first Indigenous president, Evo Morales.
Drawing upon extensive interviews and document analysis, Hindery argues that many of the structural conditions created by neoliberal policies—including partial privatization of the oil and gas sector—still persist under Morales. Tactics employed by both Morales and his neoliberal predecessors utilize the rhetoric of environmental protection and Indigenous rights to justify oil, gas, mining, and road development in Indigenous territories and sensitive ecoregions.
Indigenous peoples, while mindful of gains made during Morales’s tenure, are increasingly dissatisfied with the administration’s development model, particularly when it infringes upon their right to self-determination. From Enron to Evo demonstrates their dynamic and pragmatic strategies to cope with development and adversity, while also advancing their own aims.
Offering a critique of both free-market piracy and the dilemmas of resource nationalism, this is a groundbreaking book for scholars, policy-makers, and advocates concerned with Indigenous politics, social movements, environmental justice, and resistance in an era of expanding resource development.
From Padi States to Commercial States
Frédéric Bourdier, Maxime Boutry, Jacques Ivanoff, and Olivier Ferrari Amsterdam University Press, 2015 Library of Congress DS526.7.B68 2015 | Dewey Decimal 959.053
“Zomia” is a term coined in 2002 to describe the broad swath of mountainous land in Southeast Asia that has always been beyond the reach of lowland governments despite their technical claims to control. This book expands the anthropological reach of that term, applying it to any deterritorialized people, from cast-out migrants to modern resisters—in the process finding new ways to understand the realities of peoples and ethnicities that refuse to become part of the modern state.
German Colonialism Revisited brings together military historians, art historians, literary scholars, cultural theorists, and linguists to address a range of issues surrounding colonized African, Asian, and Oceanic people’s creative reactions to and interactions with German colonialism. This scholarship sheds new light on local power dynamics; agency; and economic, cultural, and social networks that preceded and, as some now argue, ultimately structured German colonial rule. Going beyond issues of resistance, these essays present colonialism as a shared event from which both the colonized and the colonizers emerged changed.
How can scholars best give back to the communities in which they conduct their research? This critical question arises from a long history of colonial scholarship that exploited study subjects by taking knowledge without giving anything in return. It is a problem faced by all field researchers, even those working in their own communities.
Over the past several decades—and especially since the evolution of feminist methodologies, participatory research, and the postcolonial turn in the 1990s—there have been calls for research to be less exploitative, but also for researchers and for the research itself to give something back. Giving Back: Research and Reciprocity in Indigenous Settings addresses the need for reciprocity in the research process, especially (though not exclusively) in regard to indigenous communities.
The twelve case studies in this volume demonstrate that giving back can happen through the research itself—through the careful framing of questions, co-production of knowledge, and dissemination of results—but also through the day-to-day actions and attitudes of researchers that inevitably occur in the field. It can range from everyday give-and-take to the sharing of research materials to larger and longer-term engagements.
As practitioners of community-based research gain greater awareness of these issues, scholars and institutions need guidance and strategies for ensuring reciprocity in the research process. This volume presents a variety of situations from a wide range of research contexts, discusses what has and hasn’t worked, and explores what issues remain.
Erica A. D’Elia
Catrina A. MacKenzie
Lea S. McChesney
Roxanne T. Ornelas
Wendy S. Shaw
John R. Welch
Indigenous peoples globally have a keen understanding of their health and wellness through traditional knowledge systems. In the past, traditional understandings of health often intersected with individual, community, and environmental relationships of well-being, creating an equilibrium of living well. However, colonization and the imposition of colonial policies regarding health, justice, and the environment have dramatically impacted Indigenous peoples’ health.
Building on Indigenous knowledge systems of health and critical decolonial theories, the volume’s contributors—who are academic and community researchers from Canada, the United States, Sweden, and New Zealand—weave a narrative to explore issues of Indigenous health within four broad themes: ethics and history, environmental and ecological health, impacts of colonial violence on kinship, and Indigenous knowledge and health activism. Chapters also explore how Indigenous peoples are responding to both the health crises in their communities and the ways for non-Indigenous people to engage in building positive health outcomes with Indigenous communities.
Global Indigenous Health is unique and timely as it deals with the historical and ongoing traumas associated with colonization and colonialism, understanding Indigenous concepts of health and healing, and ways of moving forward for health equity.
Sharon Leslie Acoose
John E. Charlton
Colleen Anne Dell
Judy A. Dow
C. Randy Duncan
Carina Fiedeldey-Van Dijk
Eleanor Louise Hadden
Robert Alexander Innes
Rachel Loewen Walker
David B. MacDonald
Mark F. Ruml
Caroline L. Tait
Nancy Van Styvendale
Governing Indigenous Territories illuminates a paradox of modern indigenous lives. In recent decades, native peoples from Alaska to Cameroon have sought and gained legal title to significant areas of land, not as individuals or families but as large, collective organizations. Obtaining these collective titles represents an enormous accomplishment; it also creates dramatic changes. Once an indigenous territory is legally established, other governments and organizations expect it to act as a unified political entity, making decisions on behalf of its population and managing those living within its borders. A territorial government must mediate between outsiders and a not-always-united population within a context of constantly shifting global development priorities. The people of Rukullakta, a large indigenous territory in Ecuador, have struggled to enact sovereignty since the late 1960s. Drawing broadly applicable lessons from their experiences of self-rule, Juliet S. Erazo shows how collective titling produces new expectations, obligations, and subjectivities within indigenous territories.
In 2007, the United Nations adopted the UN Declaration on the Rights of Indigenous People, a landmark political recognition of indigenous rights. A decade later, this book looks at the status of those rights internationally. Written jointly by indigenous and non-indigenous scholars, the chapters feature case studies from four continents that explore the issues faced by Indigenous Peoples through three themes: land, spirituality, and self-determination.
As rich as the development of the Spanish and Portuguese languages has been in Latin America, no single book has attempted to chart their complex history. Gathering essays by sociohistorical linguists working across the region, Salikoko S. Mufwene does just that in this book. Exploring the many different contact points between Iberian colonialism and indigenous cultures, the contributors identify the crucial parameters of language evolution that have led to today’s state of linguistic diversity in Latin America.
The essays approach language development through an ecological lens, exploring the effects of politics, economics, cultural contact, and natural resources on the indigenization of Spanish and Portuguese in a variety of local settings. They show how languages adapt to new environments, peoples, and practices, and the ramifications of this for the spread of colonial languages, the loss or survival of indigenous ones, and the way hybrid vernaculars get situated in larger political and cultural forces. The result is a sophisticated look at language as a natural phenomenon, one that meets a host of influences with remarkable plasticity.
Despite the long human history of the Canadian central arctic, there is still little historical writing on the Inuit peoples of this vast region. Although archaeologists and anthropologists have studied ancient and contemporary Inuit societies, the Inuit world in the crucial period from the 16th to the 20th centuries remains largely undescribed and unexplained. In Order to Live Untroubled helps fill this 400-year gap by providing the first, broad, historical survey of the Inuit peoples of the central arctic.Drawing on a wide array of eyewitness accounts, journals, oral sources, and findings from material culture and other disciplines, historian Renee Fossett explains how different Inuit societies developed strategies and adaptations for survival to deal with the challenges of their physical and social environments over the centuries. In Order to Live Untroubled examines how and why Inuit created their cultural institutions before they came under the pervasive influence of Euro-Canadian society. This fascinating account of Inuit encounters with explorers, fur traders, and other Aboriginal peoples is a rich and detailed glimpse into a long-hidden historical world.
Indians in Kenya
Sana Aiyar Harvard University Press, 2014 Library of Congress DT433.545.E27A39 2015 | Dewey Decimal 305.891406762
Sana Aiyar chronicles the strategies by which Indians sought a political voice in Kenya, from the beginning of colonial rule to independence. She examines how the strands of Indians’ diasporic identity influenced Kenya’s leadership—from partnering with Europeans to colonize East Africa, to collaborating with Africans to battle racial inequality.
As indigenous peoples in Latin America have achieved greater prominence and power, international agencies have attempted to incorporate the agendas of indigenous movements into development policymaking and project implementation. Transnational networks and policies centered on ethnically aware development paradigms have emerged with the goal of supporting indigenous cultures while enabling indigenous peoples to access the ostensible benefits of economic globalization and institutionalized participation. Focused on Bolivia and Ecuador, Indigenous Development in the Andes is a nuanced examination of the complexities involved in designing and executing “culturally appropriate” development agendas. Robert Andolina, Nina Laurie, and Sarah A. Radcliffe illuminate a web of relations among indigenous villagers, social movement leaders, government officials, NGO workers, and staff of multilateral agencies such as the World Bank.
The authors argue that this reconfiguration of development policy and practice permits Ecuadorian and Bolivian indigenous groups to renegotiate their relationship to development as subjects who contribute and participate. Yet it also recasts indigenous peoples and their cultures as objects of intervention and largely fails to address fundamental concerns of indigenous movements, including racism, national inequalities, and international dependencies. Andean indigenous peoples are less marginalized, but they face ongoing dilemmas of identity and agency as their fields of action cross national boundaries and overlap with powerful institutions. Focusing on the encounters of indigenous peoples with international development as they negotiate issues related to land, water, professionalization, and gender, Indigenous Development in the Andes offers a comprehensive analysis of the diverse consequences of neoliberal development, and it underscores crucial questions about globalization, governance, cultural identity, and social movements.
Via military conquest, Catholic evangelization, and intercultural engagement and struggle, a vast array of knowledge circulated through the Spanish viceroyalties in Mexico and the Andes. This collection highlights the critical role that indigenous intellectuals played in this cultural ferment. Scholars of history, anthropology, literature, and art history reveal new facets of the colonial experience by emphasizing the wide range of indigenous individuals who used knowledge to subvert, undermine, critique, and sometimes enhance colonial power. Seeking to understand the political, social, and cultural impact of indigenous intellectuals, the contributors examine both ideological and practical forms of knowledge. Their understanding of "intellectual" encompasses the creators of written texts and visual representations, functionaries and bureaucrats who interacted with colonial agents and institutions, and organic intellectuals.
Contributors. Elizabeth Hill Boone, Kathryn Burns, John Charles, Alan Durston, María Elena Martínez, Tristan Platt, Gabriela Ramos, Susan Schroeder, John F. Schwaller, Camilla Townsend, Eleanor Wake, Yanna Yannakakis
Indigenous knowledge has become a catchphrase in global struggles for environmental justice. Yet indigenous knowledges are often viewed, incorrectly, as pure and primordial cultural artifacts. This collection draws from African and North American cases to argue that the forms of knowledge identified as “indigenous” resulted from strategies to control environmental resources during and after colonial encounters.
At times indigenous knowledges represented a “middle ground” of intellectual exchanges between colonizers and colonized; elsewhere, indigenous knowledges were defined through conflict and struggle. The authors demonstrate how people claimed that their hybrid forms of knowledge were communal, religious, and traditional, as opposed to individualist, secular, and scientific, which they associated with European colonialism.
Indigenous Knowledge and the Environment offers comparative and transnational insights that disturb romantic views of unchanging indigenous knowledges in harmony with the environment. The result is a book that informs and complicates how indigenous knowledges can and should relate to environmental policy-making.
Contributors: David Bernstein, Derick Fay, Andrew H. Fisher, Karen Flint, David M. Gordon, Paul Kelton, Shepard Krech III, Joshua Reid, Parker Shipton, Lance van Sittert, Jacob Tropp, James L. A. Webb, Jr., Marsha Weisiger
A vast number of national parks and protected areas throughout the world have been established in the customary territories of Indigenous peoples. In many cases these conservation areas have displaced Indigenous peoples, undermining their cultures, livelihoods, and self-governance, while squandering opportunities to benefit from their knowledge, values, and practices. This book makes the case for a paradigm shift in conservation from exclusionary, uninhabited national parks and wilderness areas to new kinds of protected areas that recognize Indigenous peoples’ conservation contributions and rights. It documents the beginnings of such a paradigm shift and issues a clarion call for transforming conservation in ways that could enhance the effectiveness of protected areas and benefit Indigenous peoples in and near tens of thousands of protected areas worldwide.
Indigenous Peoples, National Parks, and Protected Areas integrates wide-ranging, multidisciplinary intellectual perspectives with detailed analyses of new kinds of protected areas in diverse parts of the world. Eleven geographers and anthropologists contribute nine substantive fieldwork-based case studies. Their contributions offer insights into experience with new conservation approaches in an array of countries, including Australia, Canada, Guatemala, Honduras, Nepal, Nicaragua, Peru, South Africa, and the United States.
This book breaks new ground with its in-depth exploration of changes in conservation policies and practices—and their profound ramifications for Indigenous peoples, protected areas, and social reconciliation.
La Consentida explores Early Formative period transitions in residential mobility, subsistence, and social organization at the site of La Consentida in coastal Oaxaca, Mexico. Examining how this site transformed during one of the most fundamental moments of socioeconomic change in the ancient Americas, the book provides a new way of thinking about the social dynamics of Mesoamerican communities of the period.
Guy David Hepp summarizes the results of several seasons of fieldwork and laboratory analysis under the aegis of the La Consentida Archaeological Project, drawing on various forms of evidence—ground stone tools, earthen architecture, faunal remains, human dental pathologies, isotopic indicators, ceramics, and more— to reveal how transitions in settlement, subsistence, and social organization at La Consentida were intimately linked. While Mesoamerica is too diverse for research at a single site to lay to rest ongoing debates about the Early Formative period, evidence from La Consentida should inform those debates because of the site’s unique ecological setting, its relative lack of disturbance by later occupations, and because it represents the only well-documented Early Formative period village in a 300-mile stretch of Mexico’s Pacific coast.
One of the only studies to closely document multiple lines of evidence of the transition toward a sedentary, agricultural society at an individual settlement in Mesoamerica, La Consentida is a key resource for understanding the transition to settled life and social complexity in Mesoamerican societies.
For thirty years David G. Campbell has explored the Amazon, an enchanting terrain of forest and river that is home to the greatest diversity of plants and animals to have ever existed, anywhere at any time, during the four-billion-year history of life on Earth.
With great artistic flair, Campbell describes a journey up the Rio Moa, a remote tributary of the Amazon River, 2,800 miles from its mouth. Here he joins three old friends: Arito, a caiman hunter turned paleontologist; Tarzan, a street urchin brought up in a bordello; and Pimentel, a master canoe pilot. They travel together deep into the rainforest and set up camp in order to survey every woody plant on a two-hectare plot of land with about as many tree species as in all of North America.
Campbell introduces us to two remarkable women, Dona Cabocla, a widow who raised six children on that lonely frontier, and Dona Ausira, a Nokini Native American who is the last speaker of her tribe's ages-old language. These pioneers live in a land whose original inhabitants were wiped out by centuries of disease, slavery, and genocide, taking their traditions and languages with them. He explores the intimate relationship between the extinction of native language and the extirpation of biological diversity. "It's hard for a people to love a place that is not defined in words and thus cannot be understood. And it's easy to give away something for which there are no words, something you never knew existed."
In elegant prose that enchants and entrances, Campbell has written an elegy for the Amazon forest and its peoples-for what has become a land of ghosts.
Considers the Native American abandonment of the South Carolina coast
A prevailing enigma in American archaeology is why vast swaths of land in the Southeast and Southwest were abandoned between AD 1200 and 1500. The most well-known abandonments occurred in the Four Corners and Mimbres areas of the Southwest and the central Mississippi valley in the twelfth and thirteenth centuries and in southern Arizona and the Ohio Valley during the fifteenth century. In Megadrought in the Carolinas: The Archaeology of Mississippian Collapse, Abandonment, and Coalescence, John S. Cable demonstrates through the application of innovative ceramic analysis that yet another fifteenth-century abandonment event took place across an area of some 34.5 million acres centered on the South Carolina coast.
Most would agree that these sweeping changes were at least in part the consequence of prolonged droughts associated with a period of global warming known as the Medieval Climatic Anomaly. Cable strengthens this inference by showing that these events correspond exactly with the timing of two different geographic patterns of megadrought as defined by modern climate models.
Cable extends his study by testing the proposition that the former residents of the coastal zone migrated to surrounding interior regions where the effects of drought were less severe. Abundant support for this expectation is found in the archaeology of these regions, including evidence of accelerated population growth, crowding, and increased regional hostilities. Another important implication of immigration is the eventual coalescence of ethnic and/or culturally different social groups and the ultimate transformation of societies into new cultural syntheses. Evidence for this process is not yet well documented in the Southeast, but Cable draws on his familiarity with the drought-related Puebloan intrusions into the Hohokam Core Area of southern Arizona during the thirteenth and fourteenth centuries to suggest strategies for examining coalescence in the Southeast. The narrative concludes by addressing the broad implications of late prehistoric societal collapse for today’s human-propelled global warming era that portends similar but much more long-lasting consequences.
Winner, 2018 ASFS (Association for the Study of Food and Society) Book Award, Edited Volume
This collection of new essays offers groundbreaking perspectives on the ways that food and foodways serve as an element of decolonization in Mexican-origin communities.
The writers here take us from multigenerational acequia farmers, who trace their ancestry to Indigenous families in place well before the Oñate Entrada of 1598, to tomorrow’s transborder travelers who will be negotiating entry into the United States. Throughout, we witness the shifting mosaic of Mexican-origin foods and foodways in the fields, gardens, and kitchen tables from Chiapas to Alaska.
Global food systems are also considered from a critical agroecological perspective, including the ways colonialism affects native biocultural diversity, ecosystem resilience, and equality across species, human groups, and generations.
Mexican-Origin Foods, Foodways, and Social Movements is a major contribution to the understanding of the ways that Mexican-origin peoples have resisted and transformed food systems. It will animate scholarship on global food studies for years to come.
When it became public that Osama bin Laden’s death was announced with the phrase “Geronimo, EKIA!” many Native people, including Geronimo’s descendants, were insulted to discover that the name of a Native patriot was used as a code name for a world-class terrorist. Geronimo descendant Harlyn Geronimo explained, “Obviously to equate Geronimo with Osama bin Laden is an unpardonable slander of Native America and its most famous leader.” The Militarization of Indian Country illuminates the historical context of these negative stereotypes, the long political and economic relationship between the military and Native America, and the environmental and social consequences. This book addresses the impact that the U.S. military has had on Native peoples, lands, and cultures. From the use of Native names to the outright poisoning of Native peoples for testing, the U.S. military’s exploitation of Indian country is unparalleled and ongoing.
In the past decade, Ecuador has seen five indigenous uprisings, the emergence of the powerful Pachakutik political movement, and the strengthening of the Confederation of Indigenous Nationalities of Ecuador and the Association of Black Ecuadorians, all of which have contributed substantially to a new constitution proclaiming the country to be “multiethnic and multicultural.” Furthermore, January 2003 saw the inauguration of a new populist president, who immediately appointed two indigenous persons to his cabinet. In this volume, eleven critical essays plus a lengthy introduction and a timely epilogue explore the multicultural forces that have allowed Ecuador's indigenous peoples to have such dramatic effects on the nation's political structure.
Edward E. Andrews Harvard University Press, 2013 Library of Congress BV2120.A53 2013 | Dewey Decimal 266.008996017124
As Protestantism expanded across the Atlantic, most evangelists were not Anglo-Americans but were members of the groups that missionaries were trying to convert. Native Apostles reveals the way Native Americans, Africans, and black slaves redefined Christianity and addressed the challenges of slavery, dispossession, and European settlement.
Histories of rights have too often marginalized Native Americans and African Americans. Addressing this lacuna, Native Land Talk expands our understanding of freedom by examining rights theories that Indigenous and African-descended peoples articulated in the eighteenth and nineteenth centuries. As settlers began to distrust the entitlements that the English used to justify their rule, the colonized and the enslaved formulated coherent logics of freedom and belonging. By anchoring rights in nativity, they countered settlers’ attempts to dispossess and disenfranchise them. Drawing on a plethora of texts, including petitions, letters, newspapers, and official records, Yael Ben-zvi analyzes nativity’s unsettling potentials and its discursive and geopolitical implications. She shows how rights were constructed in relation to American, African, and English spaces, and explains the obstacles to historic solidarity between Native American and African American struggles.
In this groundbreaking study, Jacob A. Tropp explores the interconnections between negotiations over the environment and an emerging colonial relationship in a particular South African context—the Transkei—subsequently the largest of the notorious “homelands” under apartheid.
In the late nineteenth century, South Africa’s Cape Colony completed its incorporation of the area beyond the Kei River, known as the Transkei, and began transforming the region into a labor reserve. It simultaneously restructured popular access to local forests, reserving those resources for the benefit of the white settler economy. This placed new constraints on local Africans in accessing resources for agriculture, livestock management, hunting, building materials, fuel, medicine, and ritual practices.
Drawing from a diverse array of oral and written sources, Tropp reveals how bargaining over resources—between and among colonial officials, chiefs and headmen, and local African men and women—was interwoven with major changes in local political authority, gendered economic relations, and cultural practices as well as with intense struggles over the very meaning and scope of colonial rule itself.
Natures of Colonial Change sheds new light on the colonial era in the Transkei by looking at significant yet neglected dimensions of this history: how both “colonizing” and “colonized” groups negotiated environmental access and how such negotiations helped shape the broader making and meaning of life in the new colonial order.
During the mid-1990s, a bilingual intercultural education initiative was launched to promote the introduction of indigenous languages alongside Spanish in public elementary schools in Bolivia’s indigenous regions. Bret Gustafson spent fourteen years studying and working in southeastern Bolivia with the Guarani, who were at the vanguard of the movement for bilingual education. Drawing on his collaborative work with indigenous organizations and bilingual-education activists as well as more traditional ethnographic research, Gustafson traces two decades of indigenous resurgence and education politics in Bolivia, from the 1980s through the election of Evo Morales in 2005. Bilingual education was a component of education reform linked to foreign-aid development mandates, and foreign aid workers figure in New Languages of the State, as do teachers and their unions, transnational intellectual networks, and assertive indigenous political and intellectual movements across the Andes.
Gustafson shows that bilingual education is an issue that extends far beyond the classroom. Public schools are at the center of a broader battle over territory, power, and knowledge as indigenous movements across Latin America actively defend their languages and knowledge systems. In attempting to decolonize nation-states, the indigenous movements are challenging deep-rooted colonial racism and neoliberal reforms intended to mold public education to serve the market. Meanwhile, market reformers nominally embrace cultural pluralism while implementing political and economic policies that exacerbate inequality. Juxtaposing Guarani life, language, and activism with intimate portraits of reform politics among academics, bureaucrats, and others in and beyond La Paz, Gustafson illuminates the issues, strategic dilemmas, and imperfect alliances behind bilingual intercultural education.
In June 1990, Ecuador saw the first major indigenous rebellion within its borders since the colonial era. For weeks, indigenous protesters participated in marches, staged demonstrations, seized government offices, and blockaded roads. Since this insurrection, indigenous movements have become increasingly important in the fight against Latin American Neoliberalism.
Roberta Rice's New Politics of Protest seeks to analyze when, where, and why indigenous protests against free-market reforms have occurred in Latin America. Comparing cases in Ecuador, Peru, Bolivia, and Chile, this book details the emergence of indigenous movements under and against Neoliberal governments. Rice uses original field research and interviews with indigenous leaders to examine long-term patterns of indigenous political activism and overturn accepted theories on the role of the Indian in democracy.
A useful and engaging study, The New Politics of Protest seeks to determine when indigenous movements become viable political parties. It covers the most recent rounds of protest to demonstrate how a weak and unresponsive government is more likely to experience revolts against unpopular reforms. This influential work will be of interest to scholars of Latin American politics and indigenous studies as well as anyone studying oppressed peoples who have organized nationwide strikes and protests, blocked economic reforms, toppled corrupt leaders, and even captured presidencies.
Between 1893 and 1903, Jesse H. Bratley worked in Indian schools across five reservations in the American West. As a teacher Bratley was charged with forcibly assimilating Native Americans through education. Although tasked with eradicating their culture, Bratley became entranced by it—collecting artifacts and taking glass plate photographs to document the Native America he encountered. Today, the Denver Museum of Nature & Science’s Jesse H. Bratley Collection consists of nearly 500 photographs and 1,000 pottery and basketry pieces, beadwork, weapons, toys, musical instruments, and other objects traced to the S’Klallam, Lakota Sioux, Cheyenne, Arapaho, Havasupai, Hopi, and Seminole peoples.
This visual and material archive serves as a lens through which to view a key moment in US history—when Native Americans were sequestered onto reservation lands, forced into unfamiliar labor economies, and attacked for their religious practices. Education, the government hoped, would be the final tool to permanently transform Indigenous bodies through moral instruction in Western dress, foodways, and living habits. Yet Lindsay Montgomery and Chip Colwell posit that Bratley’s collection constitutes “objects of survivance”—things and images that testify not to destruction and loss but to resistance and survival. Interwoven with documents and interviews, Objects of Survivance illuminates how the US government sought to control Native Americans and how Indigenous peoples endured in the face of such oppression.
Rejecting the narrative that such objects preserve dying Native cultures, Objects of Survivance reframes the Bratley Collection, showing how tribal members have reconnected to these items, embracing them as part of their past and reclaiming them as part of their contemporary identities. This unique visual and material record of the early American Indian school experience and story of tribal perseverance will be of value to anyone interested in US history, Native American studies, and social justice.
Co-published with the Denver Museum of Nature & Science
During the vast stretches of early geologic time, the islands of the Caribbean archipelago separated from continental land masses, rose and sank many times, merged with and broke from other land masses, and then by the mid-Cenozoic period settled into the current pattern known today. By the time Native Americans arrived, the islands had developed complex, stable ecosystems. The actions these first colonists took on the landscape—timber clearing, cultivation, animal hunting and domestication, fishing and exploitation of reef species—affected fragile land and sea biotic communities in both beneficial and harmful ways.
On Land and Sea examines the condition of biosystems on Caribbean islands at the time of colonization, human interactions with those systems through time, and the current state of biological resources in the West Indies. Drawing on a massive data set collected from long-term archaeological research, the study reconstructs past lifeways on these small tropical islands. The work presents a wide range of information, including types of fuel and construction timber used by inhabitants, cooking techniques for various shellfish, availability and use of medicinal and ritual plants, the effects on native plants and animals of cultivation and domestication, and diet and nutrition of native populations.
The islands of the Caribbean basin continue to be actively excavated and studied in the quest to understand the earliest human inhabitants of the New World. This comprehensive work will ground current and future studies and will be valuable to archaeologists, anthropologists, botanists, ecologists, Caribbeanists, Latin American historians, and anyone studying similar island environments.
Native identity is usually associated with a particular place. But what if that place is the ocean? Once Were Pacific explores this question as it considers how Māori and other Pacific peoples frame their connection to the ocean, to New Zealand, and to each other through various creative works. Māori scholar Alice Te Punga Somerville shows how and when Māori and other Pacific peoples articulate their ancestral history as migratory seafarers, drawing their identity not only from land but also from water.
Although Māori are ethnically Polynesian, and Aotearoa New Zealand is clearly a part of the Pacific region, in New Zealand the terms “Māori” and “Pacific” are colloquially applied to two distinct communities: Māori are Indigenous, and “Pacific” refers to migrant communities from elsewhere in the region. Asking how this distinction might blur historical and contemporary connections, Te Punga Somerville interrogates the relationship between indigeneity, migration, and diaspora, focusing on texts: poetry, fiction, theater, film, and music, viewed alongside historical instances of performance, journalism, and scholarship.
In this sustained treatment of the Māori diaspora, Te Punga Somerville provides the first critical analysis of relationships between Indigenous and migrant communities in New Zealand.
Were the earliest inhabitants of the Great Basin 'Paleoindians' in the traditional sense? Were they highly mobile foragers? Did they hunt large, now extinct animals like mammoth, horse, and camel?
Great Basin archaeologists have argued that the earliest inhabitants possessed an organization strategy of mixed 'Paleoindian' and 'Archaic' lifeways, referring to them as 'Paleoarchaic.'
Recent excavations of rock shelters and caves, coupled with innovative studies of the surface archaeological record have increased our understanding of human organization in the Great Basin during the late Pleistocene and early Holocene. When did humans first inhabit the Great Basin? How do we interpret projectile point variability from late Pleistocene and early Holocene contexts? What land-use and foraging strategies characterized the early inhabitants? Did these hunter-gatherers possess a Paleoindian or Paleoarchaic lifeway?
This volume offers an updated perspective of human ecology and organization during the Pleistocene-Holocene transition in the Great Basin, 13,000–8,000 years ago.
People of the Water is an ethnographic analysis of the cultural practices of the Uru-Chipayans—how they have maintained their culture and how they have changed. The Chipayans are an Andean people whose culture predates the time of the Incas (c. AD 1400), but they were almost wiped out by 1940, when only around 400 remained. Yet their population has quadrupled in the last 60 years. Joseph Bastien has spent decades living with and studying the Chipayans, and here for the first time he discusses the dynamics between traditional, social, and religious practices and the impending forces of modernity upon them. With the support of more than 100 illustrations he documents how, in spite of challenges, the Chipayans maintain ecological sustainability through an ecosystem approach that is holistic and symbolically embedded in rituals and customs.
Chipayans have a resilient and innovative culture, maintaining dress, language, hairstyle, rituals, and behavior while also re-creating their culture from a dialectic between themselves and the world around them. Bastien provides the reader with a series of experienced observations and intimate details of a group of people who strive to maintain their ancient traditions while adapting to modern society. This ethnographic study offers insightful, surprising, and thoughtful conclusions applicable to interpreting the world around us.
In May 1853, Charles Dickens paid a visit to the “savages at Hyde Park Corner,” an exhibition of thirteen imported Zulus performing cultural rites ranging from songs and dances to a “witch-hunt” and marriage ceremony. Dickens was not the only Londoner intrigued by these “living curiosities”: displayed foreign peoples provided some of the most popular public entertainments of their day. At first, such shows tended to be small-scale entrepreneurial speculations of just a single person or a small group. By the end of the century, performers were being imported by the hundreds and housed in purpose-built “native” villages for months at a time, delighting the crowds and allowing scientists and journalists the opportunity to reflect on racial difference, foreign policy, slavery, missionary work, and empire.
Peoples on Parade provides the first substantial overview of these human exhibitions in nineteenth-century Britain. Sadiah Qureshi considers these shows in their entirety—their production, promotion, management, and performance—to understand why they proved so commercially successful, how they shaped performers’ lives, how they were interpreted by their audiences, and what kinds of lasting influence they may have had on notions of race and empire. Qureshi supports her analysis with diverse visual materials, including promotional ephemera, travel paintings, theatrical scenery, art prints, and photography, and thus contributes to the wider understanding of the relationship between science and visual culture in the nineteenth century.
Through Qureshi’s vibrant telling and stunning images, readers will see how human exhibitions have left behind a lasting legacy both in the formation of early anthropological inquiry and in the creation of broader public attitudes toward racial difference.
According to the Yup’ik Eskimo of Alaska, fish are not to be played with. It’s an adage instilled in children that’s as basic as looking both ways before crossing the street, but at its heart lies a concern for nature. Yup’ik traditions are tested each generation by this people’s struggle for survival, the admonition not to play with fish has been further tested by the arrival of sport fishing from the south. Worlds are colliding—whose will emerge unscathed? Robert J. Wolfe, a cultural anthropologist from California, spent twenty years in Alaska documenting the traditional hunting and fishing practices of Alaska Natives. During that northern sojourn he discovered much about sustainable relationships between people and nature and about the basis of meaningful communities. In Playing with Fish he has crafted a series of thought-provoking essays on nature, culture, and the human condition that convey unsuspected lessons from the North. In contrasting California and Alaska—worlds far apart yet connected by peoples, cultural traditions, and ecology—Wolfe not only draws distinctions between compass points, he also conveys memorable stories about nature and life. He depicts bears and humans as both neighbors and ancient adversaries, and how cultural views about bears can destroy or preserve those relationships. He shows us Alaskan villages where security is found not in locks but in neighbors, unlike electronically sealed suburban California homes, their lawns studded with security signs. And he describes the peaceful resolution of conflict between California bird hunters and Eskimos of the Bering Sea coast over declining geese numbers, where small humanizing acts tipped the balance in favor of cooperation. Blending insights into subjects as diverse as music and chaos theory, Wolfe challenges readers to reflect on their own personal conduct within nature and within our multicultural world. Playing with Fish is a delightful and insightful collection of modern parables that offer a new way of looking at cultural and ecological issues, reminding us that the road between two worlds is always a two-way street.
Political Ecology in a Yucatec Maya Community
E. N. Anderson with Aurora Dzib Xihum de Cen, Felix Medina Tzuc, and Pastor Valdez Chale University of Arizona Press, 2005 Library of Congress F1435.3.A37P65 2005 | Dewey Decimal 305.89742
In Chunhuhub, the Conquest is not a done deal.
Unlike many small tropical towns, Chunhuhub in rural Quintana Roo, Mexico, has not been a helpless victim of international forces. Its people are descendants of heroic Mayans who stood off the Spanish invaders. People in Chunhuhub continue to live largely through subsistence farming of maize and vegetables, supplemented by commercial orchard, livestock, and field crop cultivation. They are, however, also self-consciously “modernizing” by seeking better educational and economic opportunities.
Political Ecology in a Yucatec Maya Community tells the story of Chunhuhub at the beginning of the twenty-first century, focusing on the resource management of plants and animals. E. N. Anderson and his Maya co-authors provide a detailed overview of Maya knowledge of and relationships with the environment, describing how these relationships have been maintained over the centuries and are being transformed by modernization. They show that the Quintana Roo Mayas have been working to find ways to continue ancient and sustainable methods of making a living while also introducing modern techniques that can improve that living. For instance, traditional subsistence agriculture is broadly sustainable at current population densities, but hunting is not, and modern mechanized agriculture has an uncertain future.
Bringing the voice of contemporary Mayas to every page, the authors offer an encyclopedic overview of the region: history, environment, agriculture, medicine, social relations, and economy. Whether discussing the fine points of beekeeping or addressing the problem of deforestation, they provide a remarkably detailed account that immerses readers in the landscape.
Maya of the Yucatán Peninsula have had more than their share of successes—and some failures as well—and as a study in political and cultural ecology, Political Ecology in a Yucatec Maya Community has much to tell us about tropical development and about the human condition. Their experience tells us that if we wish to have not only farms but also mahogany, wildlife, and ecotourism, then further efforts are needed.
As Anderson observes, traditional Maya management, with its immense knowledge base, remains the best—indeed, the only—effective system for making a living from the Yucatán’s harsh landscape. Political Ecology in a Yucatec Maya Community is a compelling testament to the daily life practices of modern peasant farmers that can provide us with clues about more efficient management techniques for the conservation of biodiversity worldwide.
Encapsulating two decades of research, Polity and Ecology in Formative Period Coastal Oaxaca is the first major treatment of the lower Río Verde region of Oaxaca, investigating its social, political, and ecological history. Tracing Formative period developments from the earliest known evidence of human presence to the collapse of Río Viejo (the region's first centralized polity), the volume synthesizes the archaeological and paleoecological evidence from the valley.
This period saw the earliest agricultural settlements in the region as well as the origins of sedentism and social complexity, and witnessed major changes in floodplain and coastal environments that expanded the productivity of subsistence resources. The book addresses theoretically significant questions of broad relevance such as the origins and spread of agriculture, the social negotiation of complex political formations, the effects of long-distance trade and interaction, the macroregional effects of landscape change, and prehispanic ideology and political power.
Focusing on questions of interregional interaction, environmental change, and political centralization, Polity and Ecology in Formative Period Coastal Oaxaca provides a comprehensive understanding of the Formative period archaeology of this important and long neglected region of Oaxaca.
“This book is an imagining.” So begins this collection examining critical, Indigenous-centered approaches to understanding gay, lesbian, bisexual, transgender, queer, and Two-Spirit (GLBTQ2) lives and communities and the creative implications of queer theory in Native studies. This book is not so much a manifesto as it is a dialogue—a “writing in conversation”—among a luminous group of scholar-activists revisiting the history of gay and lesbian studies in Indigenous communities while forging a path for Indigenouscentered theories and methodologies.
The bold opening to Queer Indigenous Studies invites new dialogues in Native American and Indigenous studies about the directions and implications of queer Indigenous studies. The collection notably engages Indigenous GLBTQ2 movements as alliances that also call for allies beyond their bounds, which the co-editors and contributors model by crossing their varied identities, including Native, trans, straight, non-Native, feminist, Two-Spirit, mixed blood, and queer, to name just a few.
Rooted in the Indigenous Americas and the Pacific, and drawing on disciplines ranging from literature to anthropology, contributors to Queer Indigenous Studies call Indigenous GLBTQ2 movements and allies to center an analysis that critiques the relationship between colonialism and heteropatriarchy. By answering critical turns in Indigenous scholarship that center Indigenous epistemologies and methodologies, contributors join in reshaping Native studies, queer studies, transgender studies, and Indigenous feminisms.
Based on the reality that queer Indigenous people “experience multilayered oppression that profoundly impacts our safety, health, and survival,” this book is at once an imagining and an invitation to the reader to join in the discussion of decolonizing queer Indigenous research and theory and, by doing so, to partake in allied resistance working toward positive change.
Michel Foucault’s History of Sexuality has been one of the most influential books of the last two decades. It has had an enormous impact on cultural studies and work across many disciplines on gender, sexuality, and the body. Bringing a new set of questions to this key work, Ann Laura Stoler examines volume one of History of Sexuality in an unexplored light. She asks why there has been such a muted engagement with this work among students of colonialism for whom issues of sexuality and power are so essential. Why is the colonial context absent from Foucault’s history of a European sexual discourse that for him defined the bourgeois self? In Race and the Education of Desire, Stoler challenges Foucault’s tunnel vision of the West and his marginalization of empire. She also argues that this first volume of History of Sexuality contains a suggestive if not studied treatment of race. Drawing on Foucault’s little-known 1976 College de France lectures, Stoler addresses his treatment of the relationship between biopower, bourgeois sexuality, and what he identified as “racisms of the state.” In this critical and historically grounded analysis based on cultural theory and her own extensive research in Dutch and French colonial archives, Stoler suggests how Foucault’s insights have in the past constrained—and in the future may help shape—the ways we trace the genealogies of race. Race and the Education of Desire will revise current notions of the connections between European and colonial historiography and between the European bourgeois order and the colonial treatment of sexuality. Arguing that a history of European nineteenth-century sexuality must also be a history of race, it will change the way we think about Foucault.
The unfinished manuscript of literary and cultural theorist Lindon Barrett, this study offers a genealogy of how the development of racial blackness within the mercantile capitalist system of Euro-American colonial imperialism was constitutive of Western modernity. Masterfully connecting historical systems of racial slavery to post-Enlightenment modernity, this pathbreaking publication shows how Western modernity depended on a particular conception of racism contested by African American writers and intellectuals from the eighteenth century to the Harlem Renaissance.
Reclaiming Indigenous Governance examines the efforts of Indigenous peoples in four important countries to reclaim their right to self-govern. Showcasing Native nations, this timely book presents diverse perspectives of both practitioners and researchers involved in Indigenous governance in Canada, Australia, New Zealand, and the United States (the CANZUS states).
Indigenous governance is dynamic, an ongoing relationship between Indigenous peoples and settler-states. The relationship may be vigorously contested, but it is often fragile—one that ebbs and flows, where hard-won gains can be swiftly lost by the policy reversals of central governments. The legacy of colonial relationships continues to limit advances in self-government.
Yet Indigenous peoples in the CANZUS countries are no strangers to setbacks, and their growing movement provides ample evidence of resilience, resourcefulness, and determination to take back control of their own destiny. Demonstrating the struggles and achievements of Indigenous peoples, the chapter authors draw on the wisdom of Indigenous leaders and others involved in rebuilding institutions for governance, strategic issues, and managing lands and resources.
This volume brings together the experiences, reflections, and insights of practitioners confronting the challenges of governing, as well as researchers seeking to learn what Indigenous governing involves in these contexts. Three things emerge: the enormity of the Indigenous governance task, the creative agency of Indigenous peoples determined to pursue their own objectives, and the diverse paths they choose to reach their goal.
Peruvian novelist, poet, and anthropologist José María Arguedas (1911–1969) was a highly conflicted figure. As a mestizo, both European and Quechua blood ran through his veins and into his cosmology and writing. Arguedas’s Marxist influences and ethnographic work placed him in direct contact with the subalterns he would champion in his stories. His exposés of the conflicts between Indians and creoles, and workers and elites were severely criticized by his contemporaries, who sought homogeneity in the nation-building project of Peru.
In Rethinking Community from Peru, Irina Alexandra Feldman examines the deep political connotations and current relevance of Arguedas’s fiction to the Andean region. Looking principally to his most ambitious and controversial work, All the Bloods, Feldman analyzes Arguedas’s conceptions of community, political subjectivity, sovereignty, juridical norm, popular actions, and revolutionary change. She deconstructs his particular use of language, a mix of Quechua and Spanish, as a vehicle to express the political dualities in the Andes. As Feldman shows, Arguedas’s characters become ideological speakers and the narrator’s voice is often absent, allowing for multiple viewpoints and a powerful realism. Feldman examines Arguedas’s other novels to augment her theorizations, and grounds her analysis in a dialogue with political philosophers Walter Benjamin, Jean-Luc Nancy, Carl Schmitt, Jacques Derrida, Ernesto Laclau, and Álvaro García-Linera, among others.
In the current political climate, Feldman views the promise of Arguedas’s vision in light of Evo Morales’s election and the Bolivian plurality project recognizing indigenous autonomy. She juxtaposes the Bolivian situation with that of Peru, where comparatively limited progress has been made towards constitutional recognition of the indigenous groups. As Feldman demonstrates, the prophetic relevance of Arguedas’s constructs lie in their recognition of the sovereignty of all ethnic groups and their coexistence in the modern democratic nation-state, in a system of heterogeneity through autonomy—not homogeneity through suppression. Tragically for Arguedas, it was a philosophy he could not reconcile with the politics of his day, or from his position within Peruvian society.
James Clifford Harvard University Press, 2013 Library of Congress GN380.C59 2013 | Dewey Decimal 305.8
Returns explores homecomings--the ways people recover and renew their roots. Engaging with indigenous histories of survival and transformation, James Clifford opens fundamental questions about where we are going, separately and together, in a globalizing, but not homogenizing, world.
It was once widely assumed that tribal societies were destined to disappear. Sooner or later, irresistible economic and political forces would complete the destruction begun by culture contact and colonialism. But aboriginal groups persist, a reality that complicates familiar narratives of modernization. History is a multidirectional process where the word "indigenous," long associated with primitivism and localism, takes on unexpected meanings. In these probing essays, native people in California, Alaska, and Oceania are shown to be agents, not victims, struggling within and against dominant forms of cultural identity and economic power. Their returns to the land, performances of heritage, and diasporic ties are strategies for moving forward, ways to articulate what can paradoxically be called "traditional futures." With inventiveness and pragmatism, often against the odds, indigenous people are forging original pathways in a tangled, open-ended modernity. Third in a series that includes The Predicament of Culture and Routes, this volume continues Clifford's signature exploration of intercultural representations, travels, and now returns.
See No Evil issues a challenge to New Zealanders. The book begins by relating the little-known history of West Papua, but its focus is on the impact of New Zealand’s foreign policy on the indigenous Melanesian inhabitants. In the 1950s New Zealand supported self-determination for the former Dutch colony, but in 1962 opted to back Indonesia as it took over the territory. Delving deep into historical government archives, many of them obtained under the Official Information Act, this meticulously researched book uncovers the untold story of New Zealand’s unprincipled and often hypocritical diplomacy. The consequences of repressive Indonesian rule have been tragic for the West Papuan people, who are experiencing ‘slow genocide’. West Papua remains largely closed to foreign journalists, but its story is now beginning to be heard. A growing number of Pacific Island nations are calling for change, but so far New Zealand has opted for caution and collusion to preserve a ‘business as usual’ relationship with Indonesia.
See No Evil is a shocking account by one of New Zealand’s most respected authors on peace and Pacific issues, issuing a powerful call for a just and permanent solution – self-determination – for the people of West Papua.
In 1999, Noelani Goodyear-Ka‘ōpua was among a group of young educators and parents who founded Hālau Kū Māna, a secondary school that remains one of the only Hawaiian culture-based charter schools in urban Honolulu. The Seeds We Planted tells the story of Hālau Kū Māna against the backdrop of the Hawaiian struggle for self-determination and the U.S. charter school movement, revealing a critical tension: the successes of a school celebrating indigenous culture are measured by the standards of settler colonialism.
How, Goodyear-Ka‘ōpua asks, does an indigenous people use schooling to maintain and transform a common sense of purpose and interconnection of nationhood in the face of forces of imperialism and colonialism? What roles do race, gender, and place play in these processes? Her book, with its richly descriptive portrait of indigenous education in one community, offers practical answers steeped in the remarkable—and largely suppressed—history of Hawaiian popular learning and literacy.
This uniquely Hawaiian experience addresses broader concerns about what it means to enact indigenous cultural–political resurgence while working within and against settler colonial structures. Ultimately, The Seeds We Planted shows that indigenous education can foster collective renewal and continuity.
Global identity politics rest heavily on notions of ethnicity and authenticity, especially in contexts where indigenous identity becomes a basis for claims of social and economic justice. In contemporary Latin America there is a resurgence of indigenous claims for cultural and political autonomy and for the benefits of economic development. Yet these identities have often been taken for granted.
In this historical ethnography, Baron Pineda traces the history of the port town of Bilwi, now known officially as Puerto Cabezas, on the Atlantic coast of Nicaragua to explore the development, transformation, and function of racial categories in this region. From the English colonial period, through the Sandinista conflict of the 1980s, to the aftermath of the Contra War, Pineda shows how powerful outsiders, as well as Nicaraguans, have made efforts to influence notions about African and Black identity among the Miskito Indians, Afro-Nicaraguan Creoles, and Mestizos in the region. In the process, he provides insight into the causes and meaning of social movements and political turmoil. Shipwrecked Identities also includes important critical analysis of the role of anthropologists and other North American scholars in the Contra-Sandinista conflict, as well as the ways these scholars have defined ethnic identities in Latin America.
As the indigenous people of the Mosquito Coast continue to negotiate the effects of a long history of contested ethnic and racial identity, this book takes an important step in questioning the origins, legitimacy, and consequences of such claims.
Over the last two decades, indigenous populations in Latin America have achieved a remarkable level of visibility and political effectiveness, particularly in Ecuador and Bolivia. In Struggles of Voice, José Antonio Lucero examines these two outstanding examples in order to understand their different patterns of indigenous mobilization and to reformulate the theoretical model by which we link political representation to social change.
Building on extensive fieldwork, Lucero considers Ecuador's united indigenous movement and compares it to the more fragmented situation in Bolivia. He analyzes the mechanisms at work in political and social structures to explain the different outcomes in each case. Lucero assesses the intricacies of the many indigenous organizations and the influence of various NGOs to uncover how the conflicts within social movements, the shifting nature of indigenous identities, and the politics of transnationalism all contribute to the success or failure of political mobilization.
Blending philosophical inquiry with empirical analysis, Struggles of Voice is an informed and incisive comparative history of indigenous movements in these two Andean countries. It helps to redefine our understanding of the complex intersections of social movements and political representation.
Texcoco: Prehispanic and Colonial Perspectives presents an in-depth, highly nuanced historical understanding of this major indigenous Mesoamerican city from the conquest through the present. The book argues for the need to revise conclusions of past scholarship on familiar topics, deals with current debates that derive from differences in the way scholars view abundant and diverse iconographic and alphabetic sources, and proposes a new look at Texcocan history and culture from different academic disciplines.
Contributors address some of the most pressing issues in Texcocan studies and bring new ones to light: the role of Texcoco in the Aztec empire, the construction and transformation of Prehispanic history in the colonial period, the continuity and transformation of indigenous culture and politics after the conquest, and the nature and importance of iconographic and alphabetic texts that originated in this city-state, such as the Codex Xolotl, the Mapa Quinatzin, and Fernando de Alva Ixtlilxochitl’s chronicles. Multiple scholarly perspectives and methodological approaches offer alternative paradigms of research and open a needed dialogue among disciplines—social, political, literary, and art history, as well as the history of science.
This comprehensive overview of Prehispanic and colonial Texcoco will be of interest to Mesoamerican scholars in the social sciences and humanities.
Drawing on Indigenous peoples' struggles against settler colonialism, Theft Is Property! reconstructs the concept of dispossession as a means of explaining how shifting configurations of law, property, race, and rights have functioned as modes of governance, both historically and in the present. Through close analysis of arguments by Indigenous scholars and activists from the nineteenth century to the present, Robert Nichols argues that dispossession has come to name a unique recursive process whereby systematic theft is the mechanism by which property relations are generated. In so doing, Nichols also brings long-standing debates in anarchist, Black radical, feminist, Marxist, and postcolonial thought into direct conversation with the frequently overlooked intellectual contributions of Indigenous peoples.
Self-determination is on the agenda of Indigenous peoples all over the world. This analysis by an Indigenous feminist scholar challenges the United Nations–based human rights agendas and colonial theory that until now have shaped Indigenous models of self-determination. Gender inequality and gender violence, Dian Million argues, are critically important elements in the process of self-determination.
Million contends that nation-state relations are influenced by a theory of trauma ascendant with the rise of neoliberalism. Such use of trauma theory regarding human rights corresponds to a therapeutic narrative by Western governments negotiating with Indigenous nations as they seek self-determination.
Focusing on Canada and drawing comparisons with the United States and Australia, Million brings a genealogical understanding of trauma against a historical filter. Illustrating how Indigenous people are positioned differently in Canada, Australia, and the United States in their articulation of trauma, the author particularly addresses the violence against women as a language within a greater politic. The book introduces an Indigenous feminist critique of this violence against the medicalized framework of addressing trauma and looks to the larger goals of decolonization. Noting the influence of humanitarian psychiatry, Million goes on to confront the implications of simply dismissing Indigenous healing and storytelling traditions.
Therapeutic Nations is the first book to demonstrate affect and trauma’s wide-ranging historical origins in an Indigenous setting, offering insights into community healing programs. The author’s theoretical sophistication and original research make the book relevant across a range of disciplines as it challenges key concepts of American Indian and Indigenous studies.
“To Love the Wind and the Rain” is a groundbreaking and vivid analysis of the relationship between African Americans and the environment in U.S. history. It focuses on three major themes: African Americans in the rural environment, African Americans in the urban and suburban environments, and African Americans and the notion of environmental justice. Meticulously researched, the essays cover subjects including slavery, hunting, gardening, religion, the turpentine industry, outdoor recreation, women, and politics. “To Love the Wind and the Rain” will serve as an excellent foundation for future studies in African American environmental history.
Transcontinental Dialogues brings together Indigenous and non-Indigenous anthropologists from Mexico, Canada, and Australia who work at the intersections of Indigenous rights, advocacy, and action research. These engaged anthropologists explore how obligations manifest in differently situated alliances, how they respond to such obligations, and the consequences for anthropological practice and action.
This volume presents a set of pieces that do not take the usual political or geographic paradigms as their starting point; instead, the particular dialogues from the margins presented in this book arise from a rejection of the geographic hierarchization of knowledge in which the Global South continues to be the space for fieldwork while the Global North is the place for its systematization and theorization. Instead, contributors in Transcontinental Dialogues delve into the interactions between anthropologists and the people they work with in Canada, Australia, and Mexico. This framework allows the contributors to explore the often unintended but sometimes devastating impacts of government policies (such as land rights legislation or justice initiatives for women) on Indigenous people’s lives.
Each chapter’s author reflects critically on their own work as activist-scholars. They offer examples of the efforts and challenges that anthropologists—Indigenous and non-Indigenous—confront when producing knowledge in alliances with Indigenous peoples. Mi’kmaq land rights, pan-Maya social movements, and Aboriginal title claims in rural and urban areas are just some of the cases that provide useful ground for reflection on and critique of challenges and opportunities for scholars, policy-makers, activists, allies, and community members.
This volume is timely and innovative for using the disparate anthropological traditions of three regions to explore how the interactions between anthropologists and Indigenous peoples in supporting Indigenous activism have the potential to transform the production of knowledge within the historical colonial traditions of anthropology.
What might be gained from reading Native literatures from global rather than exclusively local perspectives of Indigenous struggle? In Trans-Indigenous, Chadwick Allen proposes methodologies for a global Native literary studies based on focused comparisons of diverse texts, contexts, and traditions in order to foreground the richness of Indigenous self-representation and the complexity of Indigenous agency.
Through demonstrations of distinct forms of juxtaposition—across historical periods and geographical borders, across tribes and nations, across the Indigenous–settler binary, across genre and media—Allen reclaims aspects of the Indigenous archive from North America, Hawaii, Aotearoa New Zealand, and Australia that have been largely left out of the scholarly conversation. He engages systems of Indigenous aesthetics—such as the pictographic discourse of Plains Indian winter counts, the semiotics of Navajo weaving, and Maori carving traditions, as well as Indigenous technologies like large-scale North American earthworks and Polynesian ocean-voyaging waka—for the interpretation of contemporary Indigenous texts. The result is a provocative reorienting of the call for Native intellectual, artistic, and literary sovereignty that fully prioritizes the global Indigenous.
Trusteeship in Change explores the evolution of Indian Affairs policies and administrative practices regarding the management of trust lands from treaty days to contemporary partnerships. A dozen scholars from diverse fields - archaeology, economics, forestry, environmental studies, history, geography, political science, and more - review past policies and practices and introduce new ideas and approaches for the future.
This book also includes case studies focused on wildlife management, forest preservation, tribal hunting laws, and other specific concerns in management, preservation and utilization of Native American land. An excellent source for scholars in the fields of Native American and environmental studies, Trusteeship in Change is sure to spark debate and to be an important reference book for years to come.
Almost from the time of its publication in 1846, Melville's first book, based on his own travels in the South Seas, has been recognized as a classic in the literature of travel and adventure. Although initially rejected as too fantastic to be true, Typee was immensely popular and regarded in Melville's lifetime as his best work. It established his reputation as the literary discoverer of the South Seas and inspired the likes of Jack London and Robert Louis Stevenson.
Two common sailors jump ship and are held in benign captivity by Polynesian natives. Through the narrator's eyes we see a literate (if romanticized) portrait of the people and their culture presented in vivid, even scientific, detail. Melville's racy style and irreverence toward Christian missionaries caused a scandal, and critics denounced the narrator's suggestion that the native life might be superior to that of modern civilization. An adventure story above all, albeit one with a philosophical bent, Typee is a combination of elements that even early in Melville's career hinted at the towering ambition he would fulfill with Moby-Dick.
Violence and the Dream People is an account of a little-known struggle by the Malayan government and the communist guerrillas, during the 1948-1960 Malayan Emergency, to win the allegiance of the Orang Asli, the indigenous people of the peninsular Malaya. The author argues that the use of force by both sides in their attempts to woo or coerce the jungle dwellers to support one side or the other in the conflict, caused tensions among the Orang Asli that resulted in counter violence against the interlopers and internecine killings in the tribal groups.
This study challenges the depiction of the Orang Asli as naïve innocents, unwittingly manipulated by outsiders for their own purposes. Heavily outnumbered, they looked to their own resources to survive, in the face of relocation, conscription, random bombings, and haphazard killing. Leary argues that they were shrewd enough to recognize the winning side and backed their judgment with force where necessary.
Violence and the Dream People is an important study of a much neglected facet of the Malayan Emergency and of the history of the indigenous peoples of the Malay Peninsula.
We Are A People
Paul Spickard Temple University Press, 2000 Library of Congress GN495.6.W4 2000 | Dewey Decimal 305.8
As the twentieth century closes, ethnicity stands out as a powerful force for binding people together in a sense of shared origins and worldview. But this emphasis on a people's uniqueness can also develop into a distorted rationale for insularity, inter-ethnic animosity, or, as we have seen in this century, armed conflict. Ethnic identity clearly holds very real consequences for individuals and peoples, yet there is not much agreement on what exactly it is or how it is formed.
The growing recognition that ethnicity is not fixed and inherent, but elastic and constructed, fuels the essays in this collection. Regarding identity as a dynamic, on-going, formative and transformative process, We Are a People considers narrative -- the creation and maintenance of a common story -- as the keystone in building a sense of peoplehood. Myths of origin, triumph over adversity, migration, and so forth, chart a group's history, while continual additions to the larger narrative stress moving into the future as a people.
Still, there is more to our stories as individuals and groups. Most of us are aware that we take on different roles and project different aspects of ourselves depending on the situation. Some individuals who have inherited multiple group affiliations from their families view themselves not as this or that but all at once. So too with ethnic groups. The so-called hyphenated Americans are not the only people in the world to recognize or embrace their plurality. This relatively recent acknowledgment of multiplicity has potentially wide implications, destabilizing the limited (and limiting) categories inscribed in, for example, public policy and discourse on race relations.
We Are a People is a path-breaking volume, boldly illustrating how ethnic identity works in the real world.
It is not uncommon for white suburban youths to perform rap music, for New York fashion designers to ransack the world's closets for inspiration, or for Euro-American authors to adopt the voice of a geisha or shaman. But who really owns these art forms? Is it the community in which they were originally generated, or the culture that has absorbed them?
While claims of authenticity or quality may prompt some consumers to seek cultural products at their source, the communities of origin are generally unable to exclude copyists through legal action. Like other works of unincorporated group authorship, cultural products lack protection under our system of intellectual property law. But is this legal vacuum an injustice, the lifeblood of American culture, a historical oversight, a result of administrative incapacity, or all of the above?
Who Owns Culture? offers the first comprehensive analysis of cultural authorship and appropriation within American law. From indigenous art to Linux, Susan Scafidi takes the reader on a tour of the no-man's-land between law and culture, pausing to ask: What prompts us to offer legal protection to works of literature, but not folklore? What does it mean for a creation to belong to a community, especially a diffuse or fractured one? And is our national culture the product of Yankee ingenuity or cultural kleptomania?
Providing new insights to communal authorship, cultural appropriation, intellectual property law, and the formation of American culture, this innovative and accessible guide greatly enriches future legal understanding of cultural production.
Who Owns Native Culture?
Michael F. BROWN Harvard University Press, 2003 Library of Congress K1401.B79 2003 | Dewey Decimal 346.048
The practical and artistic creations of native peoples permeate everyday life in settler nations, from the design elements on our clothing to the plot-lines of books we read to our children. Rarely, however, do native communities benefit materially from this use of their heritage, a situation that drives growing resistance to what some denounce as "cultural theft."
Who Owns Native Culture? documents the efforts of indigenous peoples to redefine heritage as a proprietary resource. Michael Brown takes readers into settings where native peoples defend what they consider their cultural property: a courtroom in Darwin, Australia, where an Aboriginal artist and a clan leader bring suit against a textile firm that infringes sacred art; archives and museums in the United States, where Indian tribes seek control over early photographs and sound recordings collected in their communities; and the Mexican state of Chiapas, site of a bioprospecting venture whose legitimacy is questioned by native-rights activists.
By focusing on the complexity of actual cases, Brown casts light on indigenous claims in diverse fields--religion, art, sacred places, and botanical knowledge. He finds both genuine injustice and, among advocates for native peoples, a troubling tendency to mimic the privatizing logic of major corporations.
The author proposes alternative strategies for defending the heritage of vulnerable native communities without blocking the open communication essential to the life of pluralist democracies. Who Owns Native Culture? is a lively, accessible introduction to questions of cultural ownership, group privacy, intellectual property, and the recovery of indigenous identities.
Table of Contents:
Illustrations Preface Author's Note
Introduction 1. The Missionary's Photographs 2. Cultures and Copyrights 3. Sign Wars 4. Ethnobotany Blues 5. Negotiating Mutual Respect 6. At the Edge of the Indigenous 7. Native Heritage in the Iron Cage 8. Finding Justice in the Global Commons
Notes Sources on Indigenous Cultural Rights Acknowledgments Index
Reviews of this book: Every once in a while critical reason triumphs over political correctness and identity politics, and the result can be exhilarating. Michael F. Brown, who is the Lambert professor of anthropology and Latin American studies at Williams College and knows more about intellectual property law than most legal scholars, has written a brave, logical and even witty book about some of the hazards and challenges of cultural heritage protection. --Richard A. Shweder, New York Times Book Review
Reviews of this book: This is an excellent guide to conflicting logics and to what occurs when 'culture' is transformed from an abstraction into something apparently tangible and immutable as 'heritage.' This outstanding book is also a plea for flexibility in civil society and social justice for First Nations. --O. Pi-Sunyer, Choice
Michael Brown brings a discerning anthropological eye and ear to the passionate questions raised by efforts to protect native heritage from use by outsiders. Who Owns Native Culture? is a major and vital work, opening up to view a tournament of values central to contemporary thinking about culture. --Fred Myers, New York University
The genius of the book is both to bring together a vast amount of disparate material... and to add to this the author's own touch: his ability to present embattled people and conflicting logics with hopes for provisional, practical, empirically wise and humane solutions. --Marilyn Strathern, University of Cambridge
An outstanding book on a subject of vital importance. Michael Brown has emerged as a commanding figure in debate about this subject, and here we see why. Not only does he cover a tremendous range of issues but unlike other books on the subject, his offers guidelines for how such complex issues should be politically negotiated. Must reading! --Katherine Verdery, University of Michigan
Everyone whose research involves indigenous cultures, indigenous property rights, or intellectual property issues should have a closely read and well-highlighted copy of Brown's book. --Joe Watkins, University of New Mexico
A sophisticated, state-of-the-art study of the remaking of Christianity by indigenous societies, Words and Worlds Turned Around reveals the manifold transformations of Christian discourses in the colonial Americas. The book surveys how Christian messages were rendered in indigenous languages; explores what was added, transformed, or glossed over; and ends with an epilogue about contemporary Nahuatl Christianities.
In eleven case studies drawn from eight Amerindian languages—Nahuatl, Northern and Valley Zapotec, Quechua, Yucatec Maya, K'iche' Maya, Q'eqchi' Maya, and Tupi—the authors address Christian texts and traditions that were repeatedly changed through translation—a process of “turning around” as conveyed in Classical Nahuatl. Through an examination of how Christian terms and practices were made, remade, and negotiated by both missionaries and native authors and audiences, the volume shows the conversion of indigenous peoples as an ongoing process influenced by what native societies sought, understood, or accepted.
The volume features a rapprochement of methodologies and assumptions employed in history, anthropology, and religion and combines the acuity of of methodologies drawn from philology and historical linguistics with the contextualizing force of the ethnohistory and social history of Spanish and Portuguese America.
Contributors: Claudia Brosseder, Louise M. Burkhart, Mark Christensen, John F. Chuchiak IV, Abelardo de la Cruz, Gregory Haimovich, Kittiya Lee, Ben Leeming, Julia Madajczak, Justyna Olko, Frauke Sachse, Garry Sparks
A World of Many Worlds
Marisol de la Cadena and Mario Blaser, editors Duke University Press, 2018 Library of Congress GN320.W75 2018
A World of Many Worlds is a search into the possibilities that may emerge from conversations between indigenous collectives and the study of science's philosophical production. The contributors explore how divergent knowledges and practices make worlds. They work with difference and sameness, recursion, divergence, political ontology, cosmopolitics, and relations, using them as concepts, methods, and analytics to open up possibilities for a pluriverse: a cosmos composed through divergent political practices that do not need to become the same.
Contributors. Mario Blaser, Alberto Corsín Jiménez, Déborah Danowski, Marisol de la Cadena, John Law, Marianne Lien, Isabelle Stengers, Marilyn Strathern, Helen Verran, Eduardo Viveiros de Castro
Hokulani K. Aikau
Vicente M. Diaz
Noelani Goodyear Kaopua
Daniel Heath Justice
Jean M. O'Brien