Interactions between societies are among the most powerful forces in human history. However, because they are difficult to reconstruct from archaeological data, they have often been overlooked and understudied by archaeologists. This is particularly true for hunter-gatherer societies, which are frequently seen as adapting to local conditions rather than developing in the context of large-scale networks. When Worlds Collide presents a new model for discerning interaction networks based on the archaeological record, and then applies the model to long-term change in an Arctic society.

Max Friesen has adapted and expanded world-system theory in order to develop a model that explains how hunter-gatherer interaction networks, or world-systems, are structured—and why they change. He has utilized this model to better understand the development of Inuvialuit society in the western Canadian Arctic over a 500-year span, from the pre-contact period to the early twentieth century.

As Friesen combines local archaeological data with more extensive ethnographic and archaeological evidence from the surrounding region, a picture emerges of a dynamic Inuvialuit world-system characterized by bounded territories, trade, warfare, and other forms of interaction. This world-system gradually intensified as the impacts of Euroamerican colonial activities increased. This intensification, Friesen suggests, was based on pre-existing Inuvialuit social and economic structures rather than on patterns imposed from outside. Ultimately, this intense interacting network collapsed near the end of the nineteenth century. When Worlds Collide offers a new way to comprehend small-scale world-systems from the point of view of indigenous people. Its approach will prove valuable for understanding hunter-gatherer societies around the globe.

Where the Wind Blows Us unites critical practice with a community-based approach to archaeology. Author Natasha Lyons describes an inclusive archaeology that rests on a flexible but rigorous approach to research design and demonstrates a responsible, ethical practice. She traces the rise and application of community archaeologies, develops a wide-ranging set of methods for community practice, and maps out a “localized critical theory” that is suited to the needs of local and descendant communities as they pursue self-defined heritage goals. Localized critical theory aims to decenter the focus on global processes of capitalism in favor of the local processes of community dynamics. Where the Wind Blows Us emphasizes the role of individuals and the relationships they share with communities of the past and present.
 
Lyons offers an extended case study of her work with the Inuvialuit community of the Canadian Western Arctic. She documents the development of this longstanding research relationship and presents both the theoretical and practical products of the work to date. Integrating knowledge drawn from archaeology, ethnography, oral history, and community interviews, Lyons utilizes a multivocal approach that actively listens to Inuvialuit speak about their rich and textured history.
 
The overall significance of this volume lies in outlining a method of practicing archaeology that embraces local ways of knowing with a critically constructed and evolving methodology that is responsive to community needs. It will serve as a handbook to mine for elements of critical practice, a model of community-based archaeology, and a useful set of concepts and examples for classroom study.