This book presents a comparative analysis of the organizing trajectories of indigenous women's movements in Peru, Mexico, and Bolivia. The authors' innovative research reveals how the articulation of gender and ethnicity is central to shape indigenous women's discourses. It explores the political contexts and internal dynamics of indigenous movements, to show that they created different opportunities for women to organize and voice specific demands. This, in turn, led to various forms of organizational autonomy for women involved in indigenous movements. The trajectories vary from the creation of autonomous spaces within mixed-gender organizations to the creation of independent organizations. Another pattern is that of women's organizations maintaining an affiliation to a male-dominated mixed-gender organization, or what the authors call "gender parallelism". This book illustrates how, in the last two decades, indigenous women have challenged various forms of exclusion through different strategies, transforming indigenous movements' organizations and collective identities.

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.

Between 1849 and 1930, schooling in what is now British Columbia supported the development of a capitalist settler society. Lessons in Legitimacy examines government-assisted schooling for Indigenous and non-Indigenous peoples - public schools, Indian Day Schools, and Indian Residential Schools - in one analytical frame. Sean Carleton demonstrates how church and state officials administered different school systems that trained Indigenous and settler children and youth to take up and accept unequal roles in the emerging social order. This important study reveals how an understanding of the historical uses of schooling can inform contemporary discussions about the role of education in reconciliation and improving Indigenous-settler relations.

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.

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.

Cherokee women wielded significant power, and history demonstrates that in what is now America, indigenous women often bore the greater workload, both inside and outside the home. During the French and Indian War, Cherokee women resisted a chief's authority, owned family households, were skilled artisans, produced plentiful crops, mastered trade negotiations, and prepared chiefs' feasts. Cherokee culture was lost when the Cherokee Nation began imitating the American form of governance to gain political favor, and white colonists reduced indigenous women's power. This book recounts long-standing Cherokee traditions and their rich histories. It demonstrates Cherokee and indigenous women as independent and strong individuals through feminist and historical perspectives. Readers will find that these women were far ahead of their time and held their own in many remarkable ways.

Anthropological Theory for the Twenty-First Century presents a critical approach to the study of anthropological theory for the next generation of aspiring anthropologists. Through a carefully curated selection of readings, this collection reflects the diversity of scholars who have long contributed to the development of anthropological theory, incorporating writings by scholars of color, non-Western scholars, and others whose contributions have historically been under-acknowledged. The volume puts writings from established canonical thinkers, such as Marx, Boas, and Foucault, into productive conversations with Du Bois, Ortiz, Medicine, Trouillot, Said, and many others. The editors also engage in critical conversations surrounding the "canon" itself, including its colonial history and decolonial potential. Updating the canon with late twentieth-century and early twenty-first-century scholarship, this reader includes discussions of contemporary theories such as queer theory, decolonial theory, ontology, and anti-racism. Each section is framed by clear and concise editorial introductions that place the readings in context and conversation with each other, as well as questions and glossaries to guide reader comprehension. A dynamic companion website features additional resources, including links to videos, podcasts, articles, and more.

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

Indigenous and settler scholars and media artists discuss and analyze crucial questions of narrative sovereignty, cultural identity, cultural resistance, and decolonizing creative practices. Humans are narrative creatures, and since the dawn of our existence we have shared stories. Storytelling is what connects us, what helps us give shape and understanding to the world and to each other. Who tells whose stories in which particular ways leads to questions of belonging, power, relationality, community and identity. This collection explores those issues with a focus on settler-Indigenous cultural politics in the country known as Canada, looking in particular at Indigenous representation in media arts. Chapters feature roundtable discussions, interviews, film analyses, resurgent media explorations, visual culture advocacy and place-based practices of creative expression. Eclectic in scope and diverse in perspective, Indigenous Media Arts in Canada is unified by an ethic of conciliation, collaboration, and cultural resistance. Engaging deftly and thoughtfully with instances of cultural appropriation as well as the oppressive structures that seek to erode narrative sovereignty, this collection shines as a crucial gathering of thoughtful critique, cultural kinship, and creative counterpower.

This ground-breaking text explores the intersection between dominant modes of critical educational theory and the socio-political landscape of American Indian education. Grande asserts that, with few exceptions, the matters of Indigenous people and Indian education have been either largely ignored or indiscriminately absorbed within critical theories of education. Furthermore, American Indian scholars and educators have largely resisted engagement with critical educational theory, tending to concentrate instead on the production of historical monographs, ethnographic studies, tribally-centered curricula, and site-based research. Such a focus stems from the fact that most American Indian scholars feel compelled to address the socio-economic urgencies of their own communities, against which engagement in abstract theory appears to be a luxury of the academic elite. While the author acknowledges the dire need for practical-community based research, she maintains that the global encroachment on Indigenous lands, resources, cultures and communities points to the equally urgent need to develop transcendent theories of decolonization and to build broad-based coalitions.

This volume is about the social identities of young Indigenous people in contemporary Australia, based on fieldwork in the rural community of Yarrabah, in Queensland. This case study of Yarrabah is based on seventeen ethnographic interviews with women and men in their twenties. With the aim of exploring how diverse social discourses have influenced the social identities of young Indigenous people in contemporary Australia, this book represents the life histories of these young people in Yarrabah in the context of both the institutions with which they interact and the everyday shape of life in Yarrabah. This volume also provides new material for discussion of the ways in which Indigenous value systems, broadly understood by the participants to be based on collectivism, constantly come into conflict with Western values based on individualism. While the young Indigenous people of Yarrabah do continuously interact not only with multi-cultural Australia but also with global influences, they are constantly aware of their own distinctiveness in both contexts.

This book presents current research in the political ecology of indigenous revival and its role in nature conservation in critical areas in the Americas. An important contribution to evolving studies on conservation of sacred natural sites (SNS), the book elucidates the complexity of development scenarios within cultural landscapes related to the appropriation of religion, environmental change in indigenous territories, and new conservation management approaches. Indigeneity and the Sacred explores how these struggles for land, rights, and political power are embedded within physical landscapes, and how indigenous identity is reconstituted as globalizing forces simultaneously threaten and promote the notion of indigeneity.

This book shows that Holocene human ecosystems are complex adaptive systems in which humans interacted with their environment in a nested series of spatial and temporal scales. Using panarchy theory, it integrates paleoecological and archaeological research from the Eastern Woodlands of North America providing a new paradigm to help resolve long-standing disagreements between ecologists and archaeologists about the importance of prehistoric Native Americans as agents for ecological change. The authors present the concept of a panarchy of complex adaptive cycles as applied to the development of increasingly complex human ecosystems through time. They explore examples of ecological interactions at the level of gene, population, community, landscape and regional hierarchical scales, emphasizing the ecological pattern and process involving the development of human ecosystems. Finally, they offer a perspective on the implications of the legacy of Native Americans as agents of change for conservation and ecological restoration efforts today.

There is insufficient recognition given to Native American women, many of whom have made enormous contributions to their respective tribal nations and to the broader United States. The 14 stories in this book are representative of the countless Native American women who have excelled as leaders (including Debra Haaland and her history-making role as Secretary of the Interior). They come from across the centuries and from a range of tribal nations, and represent a wide range of society, including politics, the arts, health care, business, education, wellness, feminism, environmentalism, and social activism. Most of these women have made their mark in more than one area. Each chapter includes personal biographical and public life information. Some of the women have given us much in writing, including memoirs, while others have left behind little or nothing written. Even in the absence of their own words, though, their actions still speak eloquently.

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.

Investigating minority and indigenous women's rights in Muslim-majority states, this book critically examines the human rights regime within international law. Based on extensive and diverse ethnographic research on Amazigh women in Morocco, the book unpacks and challenges generally accepted notions of rights and equality. Significantly, and controversially, the book challenges the supposedly 'emancipatory' power vested in the human rights project; arguing that rights-based discourses are sites of contestation for different groups that use them to assert their agency in society. More specifically, it shows how the very conditions that make minority and indigenous women instrumental to the preservation of their culture may condemn them to a position of subalternity. In response, and engaging the notion and meaning of Islamic feminism, the book proposes that feminism should be interpreted and contextualised locally in order to be effective and inclusive, and so in order for the human rights project to fully realise its potential to empower the marginalised and make space for their voices to be heard. Providing a detailed, empirically based, analysis of rights in action, this book will be of relevance to scholars, students and practitioners in human rights policy and practice, in international law, minorities' and indigenous peoples' rights, gender studies, and Middle Eastern and North African 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.

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

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

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