The conflict between a people's determination to preserve their socio-cultural identity and the aspiration toward technological progress and knowledge has become common in the age of globalization. One people that has remarkably kept a balance between tradition and progress are the Mazahuas of Central Mexico. Purgatory and Utopia, now available in paperback, describes how the Mazahuas have preserved their cultural identity and some of their ancient social institutions, while at the same time modifying their lifestyles, in a gradual, natural way.

A gripping account of the violence and turmoil that engulfed England's fledgling colonies and the crucial role played by Native Americans in determining the future of North America. In 1675, eastern North America descended into chaos. Virginia exploded into civil war, as rebel colonists decried the corruption of planter oligarchs and massacred allied Indians. Maryland colonists, gripped by fears that Catholics were conspiring with enemy Indians, rose up against their rulers. Separatist movements and ethnic riots swept through New York and New Jersey. Dissidents in northern Carolina launched a revolution, proclaiming themselves independent of any authority but their own. English America teetered on the edge of anarchy. Though seemingly distinct, these conflicts were in fact connected through the Susquehannock Indians, a once-mighty nation reduced to a small remnant. Forced to scatter by colonial militia, Susquehannock bands called upon connections with Indigenous nations from the Great Lakes to the Deep South, mobilizing sources of power that colonists could barely perceive, much less understand. Although the Susquehannock nation seemed weak and divided, it exercised influence wildly disproportionate to its size, often tipping settler societies into chaos. Colonial anarchy was intertwined with Indigenous power. Piecing together Susquehannock strategies from a wide range of archival documents and material evidence, Matthew Kruer shows how one people's struggle for survival and renewal changed the shape of eastern North America. Susquehannock actions rocked the foundations of the fledging English territories, forcing colonial societies and governments to respond. Time of Anarchy recasts our understanding of the late seventeenth century and places Indigenous power at the heart of the story.

First published in 2006. Who and what are the 'indigenous people'? The question has become highly contentious in India today, where eighty million peoples belonging to the state category of 'scheduled tribes' are attempting to gain international recognition as indigenous people as a part of struggle for recognition and rights in land and resources. This volume interrogates the politics surrounding the category of peoples in India known as 'tribals' or 'adivasis' and more recently 'indigenous peoples'.

Originally published in 1947 and reprinted with a new preface in 1961, this book is based on field studies and gives an account of the social organization of the Swazi, wiith special reference to the aristocratic structure of their society and the way in which birth and rank determine social relationships and activities. The book provides a historical picture of the Swazi and the part played by them during the period of European expansion in British and Boer conflicts in South Africa. The economic structure of a society based on agriculture and the influence exerted over every aspect of social activity by the conservative and aristocratic political hierarchy is analyzed and post-War changes and their effect upon the Swazi also reviewed.

In the immediate aftermath of the creation of Bangladesh in 1971, an armed struggle ensued in its remote south-eastern corner. The hill people in the Chittagong Hill Tracts, more commonly referred to as paharis, demanded official recognition, and autonomy, as the indigenous people of the Tracts. This demand for autonomy was primarily based on the claim that they were ethnically distinct from the majority 'Bengali' population of Bangladesh, and thereby needed to protect their unique identity. This book challenges the general perception within existing scholarship that indigenous claims coming from the Tracts are a recent and contemporary phenomenon, which emerged with the founding of the Bangladesh state. By analysing the processes of colonisation in the Chittagong Hill Tracts, the author argues that identities of distinct ethnicity and tradition predate the creation of Bangladesh, and first began to evolve under British patronage. It is asserted that claims to indigeneity must be understood as an outcome of prolonged and complex processes of interaction between hill peoples - largely the Hill Tracts elites - and the Raj. Using hitherto unexplored archival sources, Indigenous Identity in South Asia sheds new light on how the concepts of 'territory', and of a 'people indigenous to it' came to be forged and politicised. By showing a far deeper historical lineage of claims making in the Tracts, it adds a new dimension to existing studies on Bangladesh's borders and its history. The book will also be a key resource for scholars of South Asian history and politics, colonial history and those studying indigenous identity.

The belief held by Aboriginal people that their art is ultimately related to their identity, and to the continued existence of their culture, has made the protection of indigenous peoples' art a pressing matter in many post-colonial countries. The issue has prompted calls for stronger copyright legislation to protect Aboriginal art. Although this claim is not particular to Australian Aboriginal people, the Australian experience clearly illustrates this debate. In this work, Elizabeth Burns Coleman analyses art from an Australian Aboriginal community to interpret Aboriginal claims about the relationship between their art, identity and culture, and how the art should be protected in law. Through her study of Yolngu art, Coleman finds Aboriginal claims to be substantially true. This is an issue equally relevant to North American debates about the appropriation of indigenous art, and the book additionally engages with this literature.

Indigenous religions are now present not only in their places of origin but globally. They are significant parts of the pluralism and diversity of the contemporary world, especially when their performance enriches and/or challenges host populations. Indigenous Diasporas and Dislocations engages with examples of communities with different experiences, expectations and evaluations of diaspora life. It contributes significantly to debates about indigenous cultures and religions, and to understandings of identity and alterity in late or post-modernity. This book promises to enrich understanding of indigenity, and of the globalized world in which indigenous people play diverse roles.

When James Mooney lived with and studied the Cherokee between 1887 and 1900, they were the largest and most important Indian tribe in the United States. His dispassionate account of their history from the time of their first contact with whites until the end of the nineteenth century is more than a sequence of battles won and lost, treaties signed and broken, towns destroyed and people massacred. There is humanity along with inhumanity in the relations between the Cherokee and other groups, Indian and non-Indian; there is fortitude and persistence balanced with disillusionment and frustration. In these respects, the history of the Cherokee epitomizes the experience of most Native Americans. The Cherokee Nation ceased to exist as a political entity seven years after the initial study was done, when Oklahoma became a state.

In the introduction to the original publication of this history in 1900, James Mooney commented that "there is change indeed in dress and outward seeming, but the heart of the Indian is still his own." This history was originally included in the 19th Annual Report of the Bureau of American Ethnology.

It was republished under the auspices of the National Anthropological Archives of the Smithsonian Museum of Natural History, at the request of the Governing Body of the Cherokee Nation, in 1975, with new introductory material and supplementary illustrations from the archives. The volume has a foreword from W.W. Keeler, chief of the Cherokee Nation, and an introduction by Richard Mack Bettis, president of the Tulsa Tsa-La-Gi-Ya Cherokee Community.

Spiraling Webs of Relations takes the fundamental precept of Aboriginal thought - the vast, pervasive and vibrant connectedness of all existence - and situates it firmly within the context of the Western Academy. To suggest the suitability of Aboriginal thought for application in serious scholarship is, strangely, an almost radical idea. Aboriginal thought is more frequently cast as a suitable object for study; rarely has it been taken as a suitable basis for study. Bringing Aboriginal thought into Western scholarship forces a re-examination on Western thought and social practice. Western thought is then understood as one culturally based worldview among a number of possibilities, and social conditions facing Native people are then understood as predictable outcomes of this dramatic conflict in thought systems. Furthermore, while Western thought currently predominates in academic discussions, the results of such thought have tended to be unsustainable.

How long can a traditional religion survive the impact of world religions, state hegemony, and globalization? The 'Karamoja problem' is one that has perplexed colonial and independent governments alike. Now Karamojong notoriety for armed cattle raiding has attracted the attention of the UN and USAID since the proliferation of small arms in the pastoralist belt across Africa from Sudan to stateless Somalia is deemed a threat to world security. The consequences are ethnocidal, but what makes African peoples stand out against state and global governance? The traditional African religion of the Karamojong, despite the multiple external influences of the twentieth century and earlier, has remained at the heart of their culture as it has changed through time. Drawing on oral accounts and the language itself, as well as his extensive experience of living and working in the region, Knighton avoids Western perspectivism to highlight the successful reassertion of African beliefs and values over repeated attempts by interventionists to replace or subvert them. Knighton argues that the religious aspect of Karamojong culture, with its persistent faith dimension, is one of the key factors that have enabled them to maintain their amazing degree of religious, political, and military autonomy in the postmodern world. Using historical and anthropological approaches, the real continuities within the culture and the reasons for mysterious vitality of Karamojong religion are explored.

The Valley Bisa people inhabit the Luangwa Valley in central Zambia. Among them, the hunter, who tracks such large game as the lion, elephant, and buffalo, commands great respect and esteem from the other members of the lineage who traditionally rely on him for their subsistence and protection. Although the social organization and technology of the Bisa people have undergone tremendous change in the last one hundred years, the role of hunter retains its social importance, and the legitimizing hunting rituals have their roots in local history.
Drawing on data collected during his fieldwork among the Bisa continuing since the 1960s, Stuart Marks describes the changes that have occurred in hunting patterns, the sociological variables that govern an individual's decision to become a hunter, and the common cosmological convictions that hunters bring to their profession. Available for the first time in paperback, the new introduction and afterword to this edition reflect on methodological and ideological changes in the anthropological study of African peoples as well as updating the circumstances of the Bisa people since the book's first appearance in 1976.
Through the interventions of the larger national society the Bisa have lost much of their land and access to important portions of their resources while experiencing repression in their struggles to maintain livelihoods with what local assets are left. Nevertheless, Marks notes that they face their hardships with tolerance, integrity, persistence, and humility.
The general reader, as well as prehistorians and anthropologists concerned with human evolution and hunting societies, will find this volume useful. It will also be of interest to wildlife managers and ecologists.
Stuart A. Marks is actively involved in conservation and development work at the local, national, and international levels. Currently he is an independent scholar and consultant and was a Research Professor of Anthropology at the University of North Carolina at Chapel Hill from 1997 to 2002. He is the author of the award winning "Southern Hunting in Black and White: Nature, History, and Ritual in a Carolina Community," "The Imperial Lion: Human Dimensions to Wildlife Management in Central Africa," and a forthcoming volume, "Wild Animals and Rural African Livelihoods."

A journey to Alaska's remote roadless villages, during a time of great historical transition, brings us this enduring portrait of a place and its people. Alutiiq, Yup'ik, Inupiaq, and Athabascan subjects reveal themselves as entirely contemporary individuals with deep longings and connection to the land and to their past. Tom Kizzia's account of his travels off the Alaska road system, first published in 1991, has endured with a sterling reputation for its thoughtful, poetic, unflinching engagement with the complexity of Alaska's rural communities. Wake of the Unseen Object is now considered some of the finest nonfiction writing about Alaska. This new edition includes an updated introduction by the author, looking at what remains the same after thirty years and what is different-both in Alaska, and in the expectations placed on a reporter visiting from another world.

Originally published in 1986. The French and Indian War (Seven Years' War) occurred in the mid-eighteenth century. The concern of this bibliography is with the North American experience in this war, with excursions into the West Indies to examine collateral events which involved Anglo-Americans from what is now the United States. Emphasis is placed on contemporary accounts of this war and upon twentieth century writings, and contains a variety of sources.

Mary Louise (nee Bangs) Rockthunder, wepanakit , was an Elder of Cree, Saulteaux, and Nakoda descent. Born in 1913, raised and married at nehiyawipwatinahk / Piapot First Nation, Mary Louise, a much-loved storyteller, speaks of her memories, stories, and knowledge, revealing her personal humility and her deep love and respect for her family and her nehiyawewin language and culture. The recordings that are transcribed, edited, and translated for this book are presented in three forms: Cree syllabics, standard roman orthography (SRO) for Cree, and English. A full Cree-English glossary concludes the book, providing an additional resource for those learning the nehiyawewin language.

More than five centuries of native peoples' artistry.

Native Americans crafted beautiful clothing out of skins, pigment, quills and sinew. The collection of photographs in this outstanding reference celebrates this decorative genius. Many of the 300 photographs from more than 60 leading museums and private collections have never been published previously.

The book describes the clothing in fascinating detail, from moccasins and tunics to sashes, bags and ceremonial and burial costumes. Theodore Brasser explains who made what and how, as well as the meanings of the different kinds of decoration, such as beadwork, embroidery, applique, patchwork, weaving and dyeing. There are also many examples of native pottery and other historic artifacts that depict themes used in the clothes.

"Native American Clothing" provides a thorough historical background of the many influences on this clothing, including:

Mythology Social status Political standing Wealth Climate Geography Contact with European settlers.

The book covers the entire North American continent and is organized by tribal groups and regions:

Southeast Northern east coast Eastern Great Lakes Eastern sub-Arctic Great Lakes Plains Southwest Plateau/desert California Northwest coast Western sub-Arctic Arctic.

Numerous maps show the ranges of the tribes and convey how trade and travel spread cultural themes.

With authoritative text and art-quality color reproductions, "Native American Clothing" will be important to collectors and historians and will also appeal to general readers.

Darrell A. Posey, who died in 2001, was internationally known for his support of indigenous peoples and their natural habitats, and particularly for his pioneering work with the Kayapo people of Brazil. He was an organiser of the First International Congress of Ethnobiology which resulted in the Declaration of Belem: the first instance of an international scientific organisation recognizing an obligation to compensate native peoples for use of their knowledge and biological resources. In 1993, Posey received the United Nations Global 500 Award for Outstanding Achievement in Service to the Environment. Indigenous Knowledge and Ethics presents seventeen of his articles on the topics of environment, indigenous knowledge and intellectual property rights. Demonstrating his belief in the validity of indigenous knowledge systems, and his insistence that indigenous rights must be recognised and protected, it is an ideal introduction to his thought and work.

This book draws together relevant research findings to produce the first comprehensive overview of Indigenous peoples' mobility. Chapters draw from a range of disciplinary sources, and from a diversity of regions and nation-states. Within nations, mobility is the key determinant of local population change, with implications for service delivery, needs assessment, and governance. Mobility also provides a key indicator of social and economic transformation. As such, it informs both social theory and policy debate. For much of the twentieth century conventional wisdom anticipated the steady convergence of socio-demographic trends, seeing this as an inevitable concomitant of the development process. However, the patterns and trends in population movement observed in this book suggest otherwise, and provide a forceful manifestation of changing race relations in these new world settings.

eBook available with sample pages: 0203464788

In Speaking for the People Mark Rifkin examines nineteenth-century Native writings to reframe contemporary debates around Indigenous recognition, refusal, and resurgence. Rifkin shows how works by Native authors (William Apess, Elias Boudinot, Sarah Winnemucca, and Zitkala-Sa) illustrate the intellectual labor involved in representing modes of Indigenous political identity and placemaking. These writers highlight the complex processes involved in negotiating the character, contours, and scope of Indigenous sovereignties under ongoing colonial occupation. Rifkin argues that attending to these writers' engagements with non-native publics helps provide further analytical tools for addressing the complexities of Indigenous governance on the ground-both then and now. Thinking about Native peoplehood and politics as a matter of form opens possibilities for addressing the difficult work involved in navigating among varied possibilities for conceptualizing and enacting peoplehood in the context of continuing settler intervention. As Rifkin demonstrates, attending to writings by these Indigenous intellectuals provides ways of understanding Native governance as a matter of deliberation, discussion, and debate, emphasizing the open-ended unfinishedness of self-determination.

Samburu society is a gerontocracy in which power rests with the older men; men under thirty may not marry or otherwise assert their personal independence. This nomadic tribe from the arid regions of northern Kenya cling to their traditional way of life despite the rapid change throughout Africa. The author spent more than two years during the 1960's amongst the Samburu, and as an adopted member of one of their clans, he perceived how their values and attitudes are closely interwoven with a social system that resists change.

In an intensive exploration of the changes experienced by the Comanche's and Caddoans during Spain's occupation of the Southern Plains (1689-1921), McCollough focuses on the relationship between political and economics conditions and patterns of settlement, production and social reproduction. Challenging historical views that structure a dichotomy of the colonizers and the colonized, this study examines global, regional and local populations as it details the points of interface between Euro-American markets, Native American commodities and indigenous social groups in this early colonial period.

In Reckoning with Restorative Justice, Leanne Trapedo Sims explores the experiences of women who are incarcerated at the Women’s Community Correctional Center, the only women’s prison in the state of Hawai‘i. Adopting a decolonial and pro-abolitionist lens, she focuses particularly on women’s participation in the Kailua Prison Writing Project and its accompanying Prison Monologues program. Trapedo Sims argues that while the writing project served as a vital resource for the inside women, it also remained deeply embedded within carceral logics at the institutional, state, and federal levels. She foregrounds different aspects of these programs, such as the classroom spaces and the dynamics that emerged between performer and audiences in the Prison Monologues. Blending ethnography, literary studies, psychological analysis, and criminal justice critique, Trapedo Sims centers the often-overlooked stories of incarcerated Native Hawaiian and Pacific Islander women in Hawai‘i in ways that resound with the broader American narrative: the disproportionate incarceration of people of color in the prison-industrial complex.

Tracing key trends of the global-regional-local interface of power, Ines Duran Matute through the case of the indigenous community of Mezcala (Mexico) demonstrates how global political economic processes shape the lives, spaces, projects and identities of the most remote communities. Throughout the book, in-depth interviews, participant observations and text collection, offer the reader insight into the functioning of neoliberal governance, how it is sustained in networks of power and rhetorics deployed, and how it is experienced. People, as passively and actively participate in its courses of action, are being enmeshed in these geographies of power seeking out survival strategies, but also constructing autonomous projects that challenge such forms of governance. This book, by bringing together the experience of a geopolitical locality and the literature from the Latin American Global South into the discussions within the Global Northern academia, offers an original and timely transdisciplinary approach that challenges the interpretations of power and development while also prioritizing and respecting the local production of knowledge.