In 1916, Lucy Thompson, an indigenous woman from Northwestern California, published To the American Indian: Reminiscences of a Yurok Woman. The first book to be published by a member of the California Yurok tribe, it offers an autobiographical view of the intricacies of life in the tribe at the dawn of the twentieth century, as well as a powerful critique of the colonial agenda. Elizabeth Schleber Lowry presents a rhetorical analysis of this iconic text, investigating how Thompson aimed to appeal to diverse audiences and constructed arguments that still resonate today. Placing Thompson's work in the context of nineteenth-century Native American rhetoric, Lowry argues that Thompson is a skillful rhetor who has much to teach us about our nation's violent past and how it continues to shape our culture and politics. In To the American Indian, Thompson challenges negative stereotypes about indigenous cultures and contrasts widespread Euroamerican abuse of natural resources with Yurok practices that once effectively maintained the region's ecological and social stability. As such, Thompson's text functions not only as a memoir, but also as a guide to sustainable living.

In 1861, war between the United States and the Chiricahua seemed inevitable. The Apache band lived on a heavily traveled Emigrant and Overland Mail Trail and routinely raided it, organized by their leader, the prudent, not friendly Cochise. When a young boy was kidnapped from his stepfather's ranch, Lieutenant George Bascom confronted Cochise even though there was no proof that the Chiricahua were responsible. After a series of missteps, Cochise exacted a short-lived revenge. Despite modern accounts based on spurious evidence, Bascom's performance in a difficult situation was admirable. This book examines the legend and provides a new analysis of Bascom's and Cochise's behavior, putting it in the larger context of the Indian Wars that followed the American Civil War.

Despite the popular assumption that Native American cultures in New England declined after Europeans arrived, evidence suggests that Indian communities continued to thrive alongside English colonists. In this sequel to her "Native People of Southern New England, 1500-1650," Kathleen J. Bragdon continues the Indian story through the end of the colonial era and documents the impact of colonization.

As she traces changes in Native social, cultural, and economic life, Bragdon explores what it meant to be Indian in colonial southern New England. Contrary to common belief, Bragdon argues, Indianness meant continuing Native lives and lifestyles, however distinct from those of the newcomers. She recreates Indian cosmology, moral values, community organization, and material culture to demonstrate that networks based on kinship, marriage, traditional residence patterns, and work all fostered a culture resistant to assimilation.

Bragdon draws on the writings and reported speech of Indians to counter what colonists claimed to be signs of assimilation. She shows that when Indians adopted English cultural forms--such as Christianity and writing--they did so on their own terms, using these alternative tools for expressing their own ideas about power and the spirit world.

Despite warfare, disease epidemics, and colonists' attempts at cultural suppression, distinctive Indian cultures persisted. Bragdon's scholarship gives us new insight into both the history of the tribes of southern New England and the nature of cultural contact.

This book corrects the tendency in scholarly work to leave Indigenous peoples on the margins of discussions of environmental inequality by situating them as central activists in struggles to achieve environmental justice. Drawing from archival and interview data, it examines and compares the historical and contemporary processes through which Indigenous fishing rights have been negotiated in the United States, Australia and New Zealand, where three unique patterns have emerged and persist. It thus reveals the agential dynamics and the structural constraints that have resulted in varying degrees of success for Indigenous communities who are struggling to define the terms of their rights to access traditionally harvested fisheries, while also gaining economic stability through commercial fishing enterprises. Presenting rich narratives of conquest and resistance, domination and resilience, and marginalization and revitalization, the author uncovers the fundamentally cultural, political and ecological dynamics of colonization and explores the key mechanisms through which Indigenous assertions of rights to natural resources can systematically transform enduring political and cultural vestiges of colonization. A study of environmental justice as a fundamental ingredient in broader processes of decolonization, Environmental Justice as Decolonization will appeal to scholars of sociology, anthropology, environmental studies, law and Indigenous studies.

Through analyses of cases in Australia, Finland, Greenland and elsewhere, this book illuminates how states appropriate hope as a means to stall and circumscribe political processes of recognising the rights of indigenous peoples.

On March 16, 1621, Samoset, a sagamore of the Wawenock, cemented his place in history. He was the first Indigenous person to make contact with the colonists at Plymouth Plantation, startling them when he emerged from the forest and welcomed them in English. The extraordinary thing about Samoset's story is that he was not from Plymouth. He was not even Wampanoag, or Patuxet, who lived in the area. Samoset's home was more than 200 miles away on the coast of present-day Maine. Why was he there? And why was he chosen to make contact with the English settlers? In addition to that first meeting in Plymouth, Samoset's life coincided with several important events during the period of early contact with Europeans, and his home village of Pemaquid lay at the center of Indigenous-European interactions at the beginning of the 17th century. As a result he and his people, the Wawenock, were active participants in this history. But it came at great cost, and the way of living that had sustained them for centuries changed dramatically over the course of his lifetime as they endured war, epidemics, and a clash of cultures. This is their story.

In 2012, an exhibition at the National Museum of the American Indian entitled "IndiVisible: African-Native American Lives in the Americas" illuminated the experiences and history of a frequently overlooked multiracial group. This book redresses that erasure and contributes to the growing body of scholarship about people of mixed African and Indigenous ancestry in the United States. Yoking considerations of authenticity in Life Writing with questions of authenticity in relationship to mixed-race subjectivity, Cannon analyzes how Black Native Americans navigate narratives of racial and ethnic authenticity through a variety of autobiographical forms. Through close readings of scrapbooks by Sylvester Long Lance, oral histories from Black Americans formerly enslaved by American Indians, the music of Jimi Hendrix, photographs of contemporary Black Indians, and the performances of former Miss Navajo Radmilla Cody, Cannon argues that people who straddle Black and Indigenous identities in the United States unsettle biological, political, and cultural metrics of racial authenticity. The creative ways that Afro-Native American people have negotiated questions of belonging, authenticity, and representation in the past 120 years testify to the empowering possibilities of expanding definitions of autobiography.

This book explores indigenous dances and social relationships surrounding the dance activities among Yupik on St. Lawrence Island and Inupiat in Utqiagvik, Northern Alaska. Yupik and Inupiat proudly distinguish their indigenous styles of dance, locally called 'Eskimo dance', from Western styles of dance, such as ballroom, disco or ballet. Based on two years of intensive fieldwork and 18 years of experience living in Alaska, Ikuta sets out to understand how Yupik and Inupiaq dances are at the centre of social relationships with the environment, among humans, between humans and animals, and between Native and the Euro-American societies. It also examines how the nature and structure of dance are connected to cultural politics, wrought by political, economic and historical events.

Exploring Indigenous activism through the lens of media practices, this book examines the Indigenous media that has emerged in Argentina since the introduction of legislation in 2009 intended to promote diversity and access in radio and television media production. Francesca Belotti provides insights into the political and cultural matrix, attitudes of resistance and empowerment, and the outward and inward direction of Indigenous activism by unpacking the media practices that unfold in Indigenous radio and television stations in Argentina. The theoretical framework combines studies on indigeneity, social/decolonial movements and media practices, and draws on interviews conducted with Indigenous media practitioners from different Indigenous populations around Argentina. The book examines how media practices can help support and sustain Indigenous political and cultural activism and the process of identity self-ascription. It also addresses the complex negotiation between indigenizing media and assimilating the mainstream, as well as coping with other practical constraints. This book will be of interest both to students and scholars of Indigenous Studies, Decolonial and Postcolonial Studies, Cultural Studies, Latin American Studies, Media Studies, and Social Movements, as well as media activists and practitioners globally.

Since the 1970s, a "Polynesian Pipeline" has brought football players from American Samoa to Hawaii and the mainland United States to play at the collegiate and professional levels. In Gridiron Capital Lisa Uperesa charts the cultural and social dynamics that have made football so central to Samoan communities. For Samoan athletes, football is not just an opportunity for upward mobility; it is a way to contribute to, support, and represent their family, village, and nation. Drawing on ethnographic fieldwork, archival research, and media analysis, Uperesa shows how the Samoan ascendancy in football is underpinned by the legacies of US empire and a set of imperial formations that mark Indigenous Pacific peoples as racialized subjects of US economic aid and development. Samoan players succeed by becoming entrepreneurs: building and commodifying their bodies and brands to enhance their football stock and market value. Uperesa offers insights into the social and physical costs of pursuing a football career, the structures that compel Pacific Islander youth toward athletic labor, and the possibilities for safeguarding their health and wellbeing in the future. Duke University Press Scholars of Color First Book Award recipient

This book provides a comprehensive and multifaceted analysis of the Sami society and its histories and people, offering valuable insights into how they live and see the world. The chapters examine a variety of social and cultural practices, and consideration is given to environment, legal and political conditions and power relations. The contributions by a range of experts of Sami studies and Indigenous scholars are drawn from across the Sapmi region, which spans from central Norway and central Sweden across Finnish Lapland to the Kola Peninsula in Russia. Sami perspectives, concepts and ways of knowing are foregrounded throughout the volume. The material connects with wider discussions within Indigenous studies and engages with current concerns relating to globalization, environmental and cultural change, Arctic politics, multiculturalism, postcolonialism and neoliberalism. The Sami World will be of interest to scholars from a number of disciplines, including Indigenous studies, anthropology, sociology, geography, history and political science.

This book provides a socio-historical analysis of the 2002 massacre at Bellavista-Bojaya-Choco, Colombia. The author examines how the concepts of forced displacement and migration could be formulas for historical erasure. These concepts are used to name populations, such as the survivors of this massacre, and are limited in their ability to contribute to the demands for reparation of the affected populations. Instead, based on an ethnographic study of the pain and suffering generated in the survivors, the book proposes the concept of deracination as a tool to study land dispossession. It captures both the complex local specificities, the global linkages of this phenomenon and the strategies of resistance used by the people of this community to channel what seems as an impossible mourning.

Queer Professionals and Settler Colonialism works to dismantle the perception of an inclusive queer community by considering the ways white lesbian, gay, bisexual, trans, and queer (LGBTQ2S+) people participate in larger processes of white settler colonialism in Canada. Cameron Greensmith analyses Toronto-based queer service organizations, including health care, social service, and educational initiatives, whose missions and mandates attempt to serve and support all LGBTQ2S+ people. Considering the ways queer service organizations and their politics are tied to the nation state, Greensmith explores how, and under what conditions, non-Indigenous LGBTQ2S+ people participate in the sustainment of white settler colonial conditions that displace, erase, and inflict violence upon Indigenous people and people of colour. Critical of the ways queer organizations deal with race and Indigeneity, Queer Professionals and Settler Colonialism highlights the stories of non-Indigenous LGBTQ2S+ service providers, including volunteers, outreach workers, health care professionals, social workers, and administrators who are doing important work to help, care, and heal. Their stories offer a glimpse into how service providers imagine their work, their roles, and their responsibilities. In doing so, this book considers how queer organizations may better support Indigenous people and people of colour while also working to eliminate the legacy of racism and settler colonialism in Canada.

Sir Edward Evans-Pritchard's writings on the Nuer of southern Sudan have made them one of the most famous peoples in ethnographic literature. When his writings were first published a half a century ago, they created a new agenda for social anthropology

This book explores the impact of the United Nations Declaration on the Rights of Indigenous Peoples in Japan and Australia, where it has heralded change in the rights of Indigenous Peoples to have their histories, cultures, and lifeways taught in culturally appropriate and respectful ways in mainstream education systems. The book examines the impact of imposed education on Indigenous Peoples' pre-existing education values and systems, considers emergent approaches towards Indigenous education in the post-imperial context of migration, and critiques certain professional development, assessment, pedagogical approaches and curriculum developments. This book will be of great interest to researchers and lecturers of education specialising in Indigenous Education, as well as postgraduate students of education and teachers specialising in Indigenous Education.

The contributors to Kin draw on the work of anthropologist Deborah Bird Rose (1946-2018), a foundational voice in environmental humanities, to examine the relationships of interdependence and obligation between human and nonhuman lives. Through a close engagement over many decades with the Aboriginal communities of Yarralin and Lingara in northern Australia, Rose's work explored possibilities for entangled forms of social and environmental justice. She sought to bring the insights of her Indigenous teachers into dialogue with the humanities and the natural sciences to describe and passionately advocate for a world of kin grounded in a profound sense of the connectivities and relationships that hold us together. Kin's contributors take up Rose's conceptual frameworks, often pushing academic fields beyond their traditional objects and methods of study. Together, the essays do more than pay tribute to Rose's scholarship; they extend her ideas and underscore her ongoing critical and ethical relevance for a world still enduring and resisting ecocide and genocide. Contributors. The Bawaka Collective, Matthew Chrulew, Colin Dayan, Linda Payi Ford, Donna Haraway, James Hatley, Owain Jones, Stephen Muecke, Kate Rigby, Catriona (Cate) Sandilands, Isabelle Stengers, Anna Tsing, Thom van Dooren, Kate Wright

examines how we can promote the role of indigenous peoples and local communities as environmental stewards and how we can ensure that their ways of life are protected. considers the lessons that can be learnt about the situation of indigenous peoples and local communities. investigates the nature and role of community protocols beyond issues of access to genetic resources and traditional knowledge

examines how we can promote the role of indigenous peoples and local communities as environmental stewards and how we can ensure that their ways of life are protected. considers the lessons that can be learnt about the situation of indigenous peoples and local communities. investigates the nature and role of community protocols beyond issues of access to genetic resources and traditional knowledge

Jason Edward Black examines the ways the US government's rhetoric and American Indian responses contributed to the policies of Native-US relations throughout the nineteenth century's removal and allotment eras. Black shows how these discourses together constructed the perception of the US government and of American Indian communities. Such interactions--though certainly not equal--illustrated the hybrid nature of Native-US rhetoric in the nineteenth century. Both governmental, colonizing discourse and indigenous, decolonizing discourse shaped arguments, constructions of identity, and rhetoric in the colonial relationship. American Indians and the Rhetoric of Removal and Allotment demonstrates how American Indians decolonized dominant rhetoric through impeding removal and allotment policies. By turning around the US government's narrative and inventing their own tactics, American Indian communities helped restyle their own identities as well as the government's. During the first third of the twentieth century, American Indians lobbied for the successful passage of the Indian Citizenship Act of 1924 and the Indian New Deal of 1934, changing the relationship once again. In the end, Native communities were granted increased rhetorical power through decolonization, though the US government retained an undeniable colonial influence through its territorial management of Natives. The Indian Citizenship Act and the Indian New Deal--as the conclusion of this book indicates--are emblematic of the prevalence of the duality of US citizenship that fused American Indians to the nation, yet segregated them on reservations. This duality of inclusion and exclusion grew incrementally and persists now, as a lasting effect of nineteenth-century Native-US rhetorical relations.

Not long after her father died, Afsaneh Najmabadi discovered that her father had a secret second family and that she had a sister she never knew about. In Familial Undercurrents, Najmabadi uncovers her family's complex experiences of polygamous marriage to tell a larger story of the transformations of notions of love, marriage, and family life in mid-twentieth-century Iran. She traces how the idea of "marrying for love" and the desire for companionate, monogamous marriage acquired dominance in Tehran's emerging urban middle class. Considering the role played in that process by late nineteenth- and early twentieth-century romance novels, reformist newspapers, plays, and other literature, Najmabadi outlines the rituals and objects---such as wedding outfits, letter writing, and family portraits---that came to characterize the ideal companionate marriage. She reveals how in the course of one generation men's polygamy had evolved from an acceptable open practice to a taboo best kept secret. At the same time, she chronicles the urban transformations of Tehran and how its architecture and neighborhood social networks both influenced and became emblematic of the myriad forms of modern Iranian family life.

Sustainability defines the need for any society to live within the constraints of the land's capacity to deliver all natural resources the society consumes. This book compares the general differences between Native Americans and western world view towards resources. It will provide the 'nuts and bolts' of a sustainability portfolio designed by indigenous peoples. This book introduces the ideas on how to link nature and society to make sustainable choices. To be sustainable, nature and its endowment needs to be linked to human behavior similar to the practices of indigenous peoples. The main goal of this book is to facilitate thinking about how to change behavior and to integrate culture into thinking and decision-processes.