Drawing on fieldwork from diverse Amerindian societies whose lives and worlds are undergoing processes of transformation, adaptation, and deterioration, this volume offers new insights into the indigenous constitutions of humanity, personhood, and environment characteristic of the South American highlands and lowlands. The resulting ethnographies - depicting non-human entities emerging in ritual, oral tradition, cosmology, shamanism and music - explore the conditions and effects of unequally ranked life forms, increased extraction of resources, continuous migration to urban centers, and the (usually) forced incorporation of current expressions of modernity into indigenous societies.

Radically rethinks the theoretical parameters through which we interpret both current and past ideas of captivity, adoption, and slavery among Native American societies in an interdisciplinary perspective. Highlights the importance of the interaction between perceptions, representations and lived experience associated with the facts of slavery.

Canadian politicians, like many of their circumpolar counterparts, brag about their country's "Arctic identity" or "northern character," but what do they mean, exactly? Stereotypes abound, from Dudley Do-Right to Northern Exposure, but these southern perspectives fail to capture northern realities. During decades of service as a legislator, mediator, and negotiator, Tony Penikett witnessed a new northern consciousness grow out of the challenges of the Cold War, climate change, land rights struggles, and the boom and bust of resource megaprojects. His lively account of clashes and accommodations between Indigenous and non-Indigenous leaders not only retraces the footsteps of his hunt for a northern identity but tells the story of an Arctic that the world does not yet know.

Oaxaca Resurgent examines how Indigenous people in one of Mexico's most rebellious states shaped local and national politics during the twentieth century. Drawing on declassified surveillance documents and original ethnographic research, A. S. Dillingham traces the contested history of indigenous development and the trajectory of the Mexican government's Instituto Nacional Indigenista, the most ambitious agency of its kind in the Americas. This book shows how generations of Indigenous actors, operating from within the Mexican government while also challenging its authority, proved instrumental in democratizing the local teachers' trade union and implementing bilingual education. Focusing on the experiences of anthropologists, government bureaucrats, trade unionists, and activists, Dillingham explores the relationship between indigeneity, rural education and development, and the political radicalism of the Global Sixties. By centering Indigenous expressions of anticolonialism, Oaxaca Resurgent offers key insights into the entangled histories of Indigenous resurgence movements and the rise of state-sponsored multiculturalism in the Americas. This revelatory book provides crucial context for understanding post-1968 Mexican history and the rise of the 2006 Oaxacan social movement.

Whether invented, discovered, implicit, or directly addressed, relations remain the main focus of most anthropological inquiries. These relations, once conceptualized in ethnographic fieldwork as self-evident connections between discrete social units, have been increasingly explored through local ontological theories. This collected volume explores how ethnographies of indigenous South America have helped to inspire this analytic shift, demonstrating the continued importance of ethnographic diversity. Most importantly, this volume asserts that comparative ethnographic research can help illustrate complex questions surrounding relations vis-a-vis the homogenizing effects of modern coloniality.

Whether invented, discovered, implicit, or directly addressed, relations remain the main focus of most anthropological inquiries. These relations, once conceptualized in ethnographic fieldwork as self-evident connections between discrete social units, have been increasingly explored through local ontological theories. This collected volume explores how ethnographies of indigenous South America have helped to inspire this analytic shift, demonstrating the continued importance of ethnographic diversity. Most importantly, this volume asserts that comparative ethnographic research can help illustrate complex questions surrounding relations vis-a-vis the homogenizing effects of modern coloniality.

This book explores diverse relationships at play in integrating Indigenous knowledges and Western Science in curricula. The readers will unravel ways in which history, policy, and relationships with local Indigenous communities play a role in developing and implementing 'cross-cultural' science curricula in schools. Incorporating stories from multiple individuals involved in curriculum development and implementation - university professors, a ministry consultant, a First Nations and Metis Education coordinator, and most importantly, classroom teachers - this book offers suggestions for education stakeholders at different levels. Focusing on the importance of understanding 'relationships at play', this book also shows the author's journey in re/search, wherein she grapples with both Indigenous and Western research frameworks. Featuring a candid account of this journey from research preparation to writing, this book also offers insights on the relationships at play in doing re/search that respects Indigenous ways of coming to know.

Parkas are part of a living tradition in southwest Alaska. Some are ornamented with tassels, beads, and elaborate stitching; others are simpler fur or birdskin garments. Although fewer fancy parkas are sewn today, many people still wear those made for them by their mothers and other relatives. "Parka-making" conversations touch on every aspect of Yup'ik life—child rearing, marriage partnerships, ceremonies and masked dances, traditional oral instructions, and much more. In The Flying Parka, more than fifty Yup'ik men and women share sewing techniques and "parka stories," speaking about the significance of different styles, the details of family designs, and the variety of materials used in creating these functional and culturally important garments. Based on nearly two decades of conversations with Yup'ik sewing groups and visits to the National Museum of the American Indian and the National Museum of Natural History, this volume documents the social importance of parkas, the intricacies of their construction, and their exceptional beauty. It features over 170 historical and contemporary images, full bilingual versions of six parka stories, and a glossary in Yup'ik and English.

Indigenous activism in the Americas has long focused on the symbolic reclamation of land. Drawing on interdisciplinary perspectives, contributors to this issue explore narratives of territory and origin that provide a foundation for this political practice. The contributors study Indigenous-language stories from displaced communities, analyzing the meaning and power of these narratives in the context of diaspora and the struggle for land. Essays address topics including territorial struggle and environmentalism, Indigenous resistance to neoliberal policies of land dispossession, and alliances between academic and Indigenous knowledges and activisms. This issue brings together fruitful comparisons of theoretical frameworks and case studies in Indigenous studies across North and South America. Its contributors advance the process of returning to Indigenous knowledge, offering essential alternatives to Western epistemologies. Contributors. Amber Meadow Adams, Alexandre Belmonte, Enrique Manuel Bernales Albites, Andrew Cowell, Ella Deloria, Leila Gomez, Sarah Hernandez, Penelope Kelsey, Jose Antonio Mazzotti, Javier Munoz-Diaz, Craig Perez, Cheryl Savageau, Angel Tuninetti, Christopher T. Vecsey

From the Standing Rock Sioux Tribe's resistance against the Dakota Access pipeline to the Nepalese Newar community's protest of the Fast Track Road Project, Indigenous peoples around the world are standing up and speaking out against global capitalism to protect the land, water, and air. By reminding us of the fundamental importance of placing Indigenous politics, histories, and ontologies at the center of our social movements, Indigenous Resurgence positions environmental justice within historical, social, political, and economic contexts, exploring the troubling relationship between colonial and environmental violence and reframing climate change and environmental degradation through an anticolonial lens.

From the Standing Rock Sioux Tribe's resistance against the Dakota Access pipeline to the Nepalese Newar community's protest of the Fast Track Road Project, Indigenous peoples around the world are standing up and speaking out against global capitalism to protect the land, water, and air. By reminding us of the fundamental importance of placing Indigenous politics, histories, and ontologies at the center of our social movements, Indigenous Resurgence positions environmental justice within historical, social, political, and economic contexts, exploring the troubling relationship between colonial and environmental violence and reframing climate change and environmental degradation through an anticolonial lens.

This book focuses on the collaborative work between Native women storytellers and their female ethnographers and/or editors, but the book is also about what it is that is constitutive of scientific rigor, factual accuracy, cultural authenticity, and storytelling signification and meaning. Regardless of discipline, academic ethnographers who conducted their field work research during the twentieth century were trained in the accepted scientific methods and theories of the time that prescribed observation, objectivity, and evaluative distance. In contradistinction to such prescribed methods, regarding the ethnographic work conducted among Native Americans, it turns out that the intersubjectively relational work of women (both ethnographers and the Indigenous storytellers with whom they worked) has produced far more reliably factual, historically accurate, and tribally specific Indigenous autobiographies than the more "scientifically objective" approaches of most of the male ethnographers. This volume provides a close lens to the work of a number of women ethnographers and Native American women storytellers to elucidate the effectiveness of their relational methods. Through a combined rhetorical and literary analysis of these ethnographies, we are able to differentiate the products of the women's working relationships. By shifting our focus away from the surface level textual reading that largely approaches the texts as factually informative documents, literary analysis provides access into the deeper levels of the storytelling that lies beneath the surface of the edited texts. Non-Native scholars and editors such as Franc Johnson Newcomb, Ruth Underhill, Nancy Lurie, Julie Cruikshank, and Noel Bennett and Native storytellers and writers such as Grandma Klah, Maria Chona, Mountain Wolf Woman, Mrs. Angela Sidney, Mrs. Kitty Smith, Mrs. Annie Ned, and Tiana Bighorse help us to understand that there are ways by which voices and worlds are more and less disclosed for posterity. The results vary based upon the range of factors surrounding their production, but consistent across each case is the fact that informational accuracy is contingent upon the the degree of mutual respect and collaboration in the women's working relationships. And it is in their pioneering intersubjective methodologies that the work of these women deserves far greater attention and approbation.

Joy Harjo, the first Native American to serve as US poet laureate, invites us to travel along the heartaches, losses, and humble realisations of her "poet-warrior" road. A musical, kaleidoscopic and wise follow-up to Crazy Brave (ISBN 978 0 393 34543 8), Poet Warrior reveals how Harjo came to write poetry of compassion and healing, poetry with the power to unearth the truth and demand justice. Harjo listens to stories of ancestors and family, the poetry and music that she first encountered as a child and the messengers of a changing earth-owls heralding grief, resilient desert plants and a smooth green snake curled up in surprise. She celebrates the influences that shaped her poetry, among them Audre Lorde, N. Scott Momaday, Walt Whitman, Muscogee stomp dance call-and-response, Navajo horse songs, rain and sunrise. In absorbing, incantatory prose, Harjo grieves at the loss of her mother, reckons with the theft of her ancestral homeland and sheds light on the rituals that nourish her as an artist, mother, wife and community member. Moving fluidly between prose, song and poetry, Harjo recounts a luminous journey of becoming, a spiritual map that will help us all find home. Poet Warrior sings with the jazz, blues, tenderness and bravery that we know as distinctly Joy Harjo.

Western theory and practice are over-represented in child welfare services for Indigenous peoples, not the other way around. Contributors to this collection invert the long-held, colonial relationship between Indigenous peoples and systems of child welfare in Canada. By understanding the problem as the prevalence of the Western universe in child welfare services rather than Indigenous peoples, efforts to understand and support Indigenous children and families are fundamentally transformed. Child welfare for Indigenous peoples must be informed and guided by Indigenous practices and understandings. Privileging the iyiniw (First people, people of the land) universe leads to reinvigorating traditional knowledges, practices and ceremonies related to children and families that have existed for centuries. The chapters of ohpikinawasowin/Growing a Child describe wisdom-seeking journeys and service-provision changes that occurred in Treaty 6, Treaty 7, and Treaty 8 territory on Turtle Island. Many of the teachings are nehiyaw (Cree) and some are from the Blackfoot people. Taken together, this collection forms a whole related to the Turtle Lodge Teachings, which expresses nehiyaw stages of development, and works to undo the colonial trappings of Canada's current child welfare system.

The Traditional History and Characteristic Sketches of the Ojibway Nation (1850) is a work of Indigenous American history by George Copway. Written while he was living with his wife and daughter in New York, The Traditional History and Characteristic Sketches of the Ojibway Nation helped establish Copway's reputation as a leading Native American author of the nineteenth century. Recognized as one of the first books of its kind written by an indigenous author, Copway's work is an invaluable resource for understanding the history of contact between settlers and indigenous peoples, some of whom, like Copway's family, assimilated and served as missionaries, translators, and ambassadors. "There is room and opportunity for adventure among the bold, broken, rugged rocks, piled up one upon another in 'charming confusion,' on the shores, along the borders of the silent waters, or beneath the solid cliffs against which the waters of Superior break with a force which has polished their rocky surface. The mountains, rivers, lakes, cliffs, and caverns of the Ojibway country, impress one with the thought that Nature has there built a home for Nature's children." Raised in a moment of immense cultural change for his people, George Copway played a complicated role as a Methodist missionary and Ojibway historian, preserving the traditions of his people while working to assimilate their religious beliefs with those of the white settlers whose presence so often proved detrimental to their continued existence. In this powerful work, one of the first written texts on Indigenous American history by an indigenous author, Copway reflects on the cultural traditions, geographical territory, and ancestral stories of the Ojibway people. Written in a poetic, meditative prose, The Traditional History and Characteristic Sketches of the Ojibway Nation remains essential reading nearly two centuries after it appeared in print. With a beautifully designed cover and professionally typeset manuscript, this edition of George Copway's The Traditional History and Characteristic Sketches of the Ojibway Nation is a classic work of Native American literature reimagined for modern readers.

In Indians in Color, noted cultural critic Norman K. Denzin addresses the acute differences in the treatment of artwork about Native America created by European-trained artists compared to those by Native artists. In his fourth volume exploring race and culture in the New West, Denzin zeroes in on painting movements in Taos, New Mexico over the past century. Part performance text, part art history, part cultural criticism, part autoethnography, he once again demonstrates the power of visual media to reify or resist racial and cultural stereotypes, moving us toward a more nuanced view of contemporary Native American life. In this book, Denzin-contrasts the aggrandizement by collectors and museums of the art created by the early 20th century Taos Society of Artists under railroad sponsorship with that of indigenous Pueblo painters;-shows how these tensions between mainstream and Native art remains today; and-introduces a radical postmodern artistic aesthetic of contemporary Native artists that challenges notions of the "noble savage."

This book makes a wide, conceptual challenge to the theory that the English of the colonial period thought of Native Americans as irrational and subhuman, dismissing any intimations to the contrary as ideology or propaganda. It makes a controversial intervention by demonstrating that the true tragedy of colonial relations was precisely the genuineness of benevolence, and not its cynical exploitation or subordination to other ends that was often the compelling force behind conflict and suffering. It was because the English genuinely believed that the Indians were their equals in body and mind that they fatally tried to embrace them. From an intellectual exploration of the abstract ideas of human rights in colonial America and the grounded realities of the politics that existed there to a narrative of how these ideas played out in relations between the two peoples in the early years of the colony, this book challenges and subverts current understanding of English colonial politics and religion.

In Indigenous Settlers of the Galapagos: Conservation Law, Race, and Society, Pilar Sanchez Voelkl offers an anthropological and historical account about the early arrival and prominent presence of Andean Indigenous people in the Galapagos Islands. Her research traces the stories of the earliest colonizers, who permanently settled on the archipelago, from the 1860s onwards. Sanchez Voelkl argues that their journey illustrates the way multiple notions of nature, race, and society interact to shape a social order in Darwin's archipelago. Contrary to common portraits of the islands as an example of untouched nature, Indigenous Settlers of the Galapagos provides compelling evidence about the complexities about human and non-human relationships.

In January 1832, in the most southern part of Ontario's James Bay, an elderly Cree man by the name of Quapakay was told by the spirits of the shaking tent that in order to survive the winter, he was required to "spoil" the post at Hannah Bay, a Hudson's Bay Company goose hunting station. Following the directions of the spirits, Quapakay and his sons carried out this ill-fated task, resulting in the deaths of sixteen occupants of the Hannah Bay post. Now known as the "Hannah Bay Massacre," the victims included fur trader William Corrigal, the postmaster and his wife, and seven other Indigenous people. When the Spirit Calls explores the social, cultural, and historical context in which the Hannah Bay tragedy took place, as gleaned from the Hudson Bay Company's archival records and elucidations by Cree oral traditions. The research is the culmination of over forty years of investigation by Edward J. Hedican in Indigenous communities, from the mid-1970s to the present day. In the book, Hedican aims to uncover the circumstances, behaviours, and attitudes that led to the slaughter. When the Spirit Calls sheds light on the racist attitudes held by the white settler population towards Indigenous people - attitudes that were prevalent in our colonial past and that continue to this very day.

"This excellent volume presents... a rich and timely collection of essays on contemporary Aboriginal childhood and youth, each chapter being grounded on extensive ethnographic experiences and studies...It is an original contribution to a growing field, namely the anthropology of childhood and youth...and offers 'food for thought' and a range of perspectives which allow the reader to better appreciate Aboriginal lives, challenges and points of view." . Sylvie Poirier, Universite Laval, Quebec

Surprisingly little research has been carried out about how Australian Aboriginal children and teenagers experience life, shape their social world and imagine the future. This volume presents recent and original studies of life experiences outside the institutional settings of childcare and education, of those growing up in contemporary Central Australia or with strong links to the region. Focusing on the remote communities - roughly 1,200 across the continent - the volume includes case studies of language and family life in small country towns and urban contexts. These studies expertly show that forms of consciousness have changed enormously over the last hundred years for Indigenous societies more so than for the rest of Australia, yet equally notable are the continuities across generations."

Guard the Mysteries is a compendium of five talks that the poet Cedar Sigo presented for the Bagley Wright Lecture series. Retracing the ways in which he first encountered the realm of poetry, Sigo plumbs the particulars of modern critique, identity politics, early influences, and poetic form to produce a singular 'autobiography of voice.' Across these lectures, Sigo explores his childhood on the Suquamish Reservation, while paying homage to revolutionary artists, teachers, and thinkers whom have shaped his poetic aesthetic. Simultaneously timeless and extremely timely, these talks ponder the presences that California Buddhism, LGBTQ+ experiences, and Native Nations occupy in the poetic world and the world at large.