Settler-native conflicts in Northern Ireland, Israel/Palestine, and South Africa serve as excellent comparative cases as three areas linked to Britain where insurgencies occurred during roughly the same period. Important factors considered are settler parties, settler mythology, the role of native fighters, settler terror, the role of liberal parties, and the conduct of the war by security forces. Settlers and natives in each area share similar attitudes, liberal parties operate in similar fashions, and there are common explanations for the formation of splinter liberation groups. However, according to Mitchell, the key difference between the cases lies in the behavior of British security forces in comparison to South African and Israeli forces. Mitchell's chapter on liberal parties includes an independent account of the Progressive Federal Party of South Africa, the official parliamentary opposition from 1977 to 1987, along with the first major published account of the Alliance Party in Northern Ireland. His study of splinter group formation contains the first major account since 1964 of the Pan-Africanist Party of Azania, including its insurgency campaign in the 1980s and 1990s. Mitchell also contrasts behavior among the Inkatha Party and Labour Party in South Africa with the Social Democrat and Labour Party in Northern Ireland.

Osage, a language of the Dhegiha branch of the Siouan family, was spoken until recently by tribal members in northeastern Oklahoma. No longer in daily use, it was in danger of extinction. Carolyn Quintero, a linguist raised in Osage County, worked with the last few fluent speakers of the language to preserve the sounds and textures of their complex speech. Compiled after painstaking work with these tribal elders, her Osage Dictionary is the definitive lexicon for that tongue, enhanced with thousands of phrases and sentences that illustrate fine points of usage.

Drawing on a collaboration with the late Robert Bristow, an amateur linguist who had compiled copious notes toward an Osage dictionary, Quintero interviewed more than a dozen Osage speakers to explore crucial aspects of their language. She has also integrated into the dictionary explications of relevant material from Francis La Flesche's 1932 dictionary of Osage and from James Owen Dorsey's nineteenth-century research.

The dictionary includes over three thousand main entries, each of which gives full grammatical information and notes variant pronunciations. The entries also provide English translations of copious examples of usage. The book's introductory sections provide a description of syntax, morphology, and phonology. Employing a simple Siouan adaptation of the International Phonetic Alphabet, Quintero's transcription of Osage sounds is more precise and accurate than that in any previous work on the language. An index provides Osage equivalents for more than five thousand English words and expressions, facilitating quick reference.

As the most comprehensive lexical record of the Osage language--the only one that will ever be possible, given the loss of fluent speakers--Quintero's dictionary is indispensable not only for linguists but also for Osage students seeking to relearn their language. It is a living monument to the elegance and complexity of a language nearly lost to time and stands as a major contribution to the study of North American Indians.

Endangered Peoples of Latin America: Struggles to Survive and Thrive offers rare insight into indigenous and marginalized groups in Mexico, Central America, and South America. This volume focuses on more than 13 endangered peoples, from the Mayans of Central Quintana Roo, in Mexico, to the Quechua of the Peruvian Andes. Globalization has had negative effects on local economies and environments, on health and nutrition, and on control of land and other natural resources, and students and other interested readers will learn how these groups have responded to the various threats. The chapters are written by anthropologists based on their recent fieldwork, which guarantees unparalleled accuracy and immediacy. Latin America comprises varied biophysical environments and diverse populations living in widely disparate economic circumstances. Endangered Peoples of Latin America: Struggles to Survive and Thrive includes peoples hit hardest by the current globalization trend. Each chapter profiles a specific people or peoples with a cultural overview of their history, subsistence strategies, social and political organization, and religion and world view; threats to their survival; and responses to these threats. A section entitled "Food for Thought" provides questions that encourage a personal engagement with the experiences of these peoples, and a resource guide suggests further reading and lists films and videos and pertinent organizations and web sites. As the curriculum expands to include more multicultural and indigenous peoples, this unique volume will be valuable to both students and teachers.

When early explorers and settlers arrived in New Zealand, they found the islands already populated by the Polynesian Maori people. This account details the interaction between the Maori leaders and the British Crown from first contact to New Zealand's eventual autonomy. As settlers outnumbered Maori, the struggle for land resulted in war and confiscations, and Maori loss of land and traditional lifestyle was accompanied by widespread ill health. It would be well into the twentieth century before the Crown would have to address promises made to the Maori in the 1840 Treaty of Waitangi, and the resulting efforts of the Waitangi Tribunal would forever change Maori relations with the Pakeha (New Zealanders of European descent). During recent decades, both groups have come to understand the complexity of the situation in New Zealand. The Pakeha have learned Maori sentiments regarding forests, flora, and language; and the Maori have come to realize that today's Pakeha should not be penalized by attempts at redress. The Maori have gradually acquired a larger role in dealing with their own affairs and addressing social inequalities, and recent electoral changes have resulted in a stronger Maori voice in Parliament. While serious tension remains and some Pakeha argue for "one law for all," steps have been taken toward more harmonious relations.

African Americans have suffered intensely at the hands of America's dominant group, but the roles played by urban planning, land use policy, and the free market are not well known. Presenting a new conceptual approach, this book considers their "locking effect" on African Americans, showing, for instance, that one-acre zoning and similar policies in upscale neighborhoods lock African Americans out while market mechanisms in decaying neighborhoods lock them in. Arguing that the locking effect leads to the disenfranchisement of African Americans, Bobo shows how wealth is channeled to the dominant group and African Americans' life choices are denuded, creating a volatile situation.

Although classical economic theory holds that a free market allocates scarce resources in the best interest of society, in reality market mechanisms do not work to the advantage of African Americans. Nor does public regulation of land use operate in their interest, although public policy is presumed to produce equitable and favorable outcomes for all members of society. This book explores how a combination of government regulation of land use and free market forces have created the locking effect, which has cultivated and sustained a process of disenfranchisement of African Americans.

Vecsey, a professor of religion and Native American studies at Colgate University, concludes his trilogy on Native American Catholicism with a study of how Indian Catholics have tried to follow the route of two separate traditions, each with its own expectations and identities. He examines the lives of American Indian Catholics who have been leaders in their communities and in the Church and considers how these men and women have brought together their Indian and Catholic identities to accomplish a cultural and religious syncretism within themselves.

It is 1865. People are moving westward along the Oregon Trail, searching for freedom, land, and wealth. Sarah sets out with her new husband, Johnny, only to find he has been damaged in the Civil War. He abandons her and chases rumors of gold in the Black Hills. A young Indian finds her and takes her to his village. She is accepted on the condition she teach them language skills necessary to cope with the onslaught of white settlers. Sarah has no choice but to stay. She learns to appreciate their culture and their dilemma, is torn between that and white civilization as she knows it. The Indian chief, Makhpiya Luta, goes to Washington D.C. to make peace with President Grant, taking Sarah in his party. He returns to his lands, leaving Sarah to make her way in a world to which she no longer belongs. Boarding schools for Indian children open up possibilities for her. The experience of teaching in these is disillusioning. She goes back to live among and teach her adopted people.

When Joanne B. Mulcahy first helped Mary Peterson -- a respected elder of the Akhiok community -- find a safe home away from the violence and alcoholism that had altered village life, she never imagined that they would meet again five years later and begin more than twelve years of interviews, letters, and visits that would transform the lives of both women.

Birth and Rebirth on an Alaskan Island offers the fascinating story of Mary's life, from her experience growing up within the traditional society of Akhiok to her work as a teacher, a Community Health Aide, a mother, a grandmother, and an Alutiiq midwife and healer. Through her story we discover a society that blended native Alutiiq culture with the Russian Orthodox teachings handed down from late-eighteenth- and nineteenth-century colonists; that mixed modern education and employment with a subsistence lifestyle; that sanctioned arranged marriages but upheld civil divorce laws; and, above all, that recovered its confidence in traditional healing -- both of the body and of the community.

More than a personal story of survival, Birth and Rebirth on an Alaskan Island portrays, in Akhiok, a resilience formed through a return to a strong sense of community. As we become acquainted with the Kodiak world through Mary Peterson's story, we come to realize the strength of the native oral tradition and to see that knowing and healing are pivotal elements of the Alutiiq way -- particularly as they bring to light the previously unrecognized efforts, inspirations, and accomplishments of countless women healers.

What does the modern era look like to those labeled "not modern" or "traditional"? Refuting claims that their art was "old world" and "primitive," African, Native, and Jewish American writers in the early twentieth century instead developed experimental strategies of self-representation that reshaped the very form of the novel itself. Uncovering the connections and confrontations among three ethnic groups not often read in relation to one another, Kent maps out the historical contexts that have shaped ethnic American writing in the Modernist era, a period of radical dislocation from homelands and increased migration for these three ethnic groups. Rather than focus on the ways others have represented these groups, Kent restores the voices of these multicultural writers to the debate about what it means to be modern.

Histories of missions to American Indian communities usually tell a sad and predictable story about the destructive impact of missionary work on Native culture and religion. Many historians conclude that American Indian tribes who have maintained a cultural identity have done so only because missionaries were unable to destroy it. In Creating Christian Indians, Bonnie Sue Lewis relates how the Nez Perce and the Dakota Indians became Presbyterians yet incorporated Native culture and tradition into their new Christian identities.

Lewis focuses on the rise of Native clergy and their forging of Christian communities based on American Indian values and notions of kinship and leadership. Originally, mission work among the Nez Perces and Dakotas revolved around white missionaries, but Christianity truly took root in nineteenth-century American Indian communities with the ordination of Indian clergy. Native pastors saw in Christianity a universal message of hope and empowerment. Educated and trained within their own communities, Native ministers were able to preach in their own languages. They often acted as cultural brokers between Indian and white societies, shaping Native Presbyterianism and becoming recognized leaders in both tribal and Presbyterian circles.

In 1865 the Presbyterian Church ordained John B. Renville as the first Dakota Indian minister, and in 1879 Robert Williams became the first ordained Nez Perce. By 1930, nearly forty Dakotas, sixteen Nez Perces, a Spokane, and a Makah had been ordained. Lewis has mined church and archival records, including letters from Native ministers, to reveal ways in which early Indian pastors left a heritage of committed Presbyterian congregations and a vibrant spiritual legacy among their descendants.

Bonnie Sue Lewis is Assistant Professor of Mission and Native American Christianity at the University of Dubuque Theological Seminary in Iowa.

Empirical in character, this book analyses the society-nature interaction of the Tsimane', a rural indigenous community in the Bolivian Amazon. Following a common methodological framework, the material and energy flow (MEFA) approach, it gives a detailed account of the biophysical exchange relations the community entertains with its natural environment: the socio-economic use of energy, materials, land and time. Equally so, the book provides a deeper insight into the local base of sociometabolic transition processes and their inherent dynamics of change. The local community described in this publication stands for the many thousands of rural systems in developing countries that, in light of an ever more globalising world, are currently steering a similar - but maybe differently-paced - development course. This book presents insightful methodological and conceptual advances in the field of sustainability science and provides a vital reader for students and researchers of human ecology, ecological anthropology, and environmental sociology. It equally contributes to improving professional development work methods.

This book offers a revealing look at how newspapers covered the key events of the Plains Indian Wars between 1862-1891-reporting that offers some surprising viewpoints as well as biases and misrepresentations. The Frontier Newspapers and the Coverage of the Plains Indian Wars takes readers back to the late 19th century to show how newspaper reporting impacted attitudes toward the conflict between the United States and Native Americans. Emphasizing primary sources and eyewitness accounts, the book focuses on eight watershed events between 1862 and 1891-the Great Sioux Uprising in Minnesota, the Sand Creek Massacre, the Fort Laramie Treaty of 1868, the Battle of the Little Big Horn, the Flight of the Nez Perce, the Cheyenne Outbreak, the Trial of Standing Bear, and the Massacre at Wounded Knee in 1890 and its aftermath. Each chapter examines an individual event, analyzing the balance and accuracy of the newspaper coverage and how the reporting of the time reinforced stereotypes about Native Americans. Includes historical photos of prominent Native Americans and a scene of the aftermath of the Wounded Knee Massacre Presents an extensive bibliography of books, articles, and a list of frontier newspapers that served as primary source material

The history of Indian removal has often followed a single narrative arc, one that begins with President Andrew Jackson's Indian Removal Act of 1830 and follows the Cherokee Trail of Tears. In that conventional account, the Black Hawk War of 1832 encapsulates the experience of tribes in the territories north of the Ohio River. But Indian removal in the Old Northwest was much more complicated - involving many Indian peoples and more than just one policy, event, or politician. In Land Too Good for Indians, historian John P. Bowes takes a long-needed closer, more expansive look at northern Indian removal - and in so doing amplifies the history of Indian removal and of the United States. Bowes focuses on four case studies that exemplify particular elements of removal in the Old Northwest. He traces the paths taken by Delaware Indians in response to Euro-American expansion and U.S. policies in the decades prior to the Indian Removal Act. He also considers the removal experience among the Seneca-Cayugas, Wyandots, and other Indian communities in the Sandusky River region of northwestern Ohio. Bowes uses the 1833 Treaty of Chicago as a lens through which to examine the forces that drove the divergent removals of various Potawatomi communities from northern Illinois and Indiana. And in exploring the experiences of the Odawas and Ojibwes in Michigan Territory, he analyzes the historical context and choices that enabled some Indian communities to avoid relocation west of the Mississippi River. In expanding the context of removal to include the Old Northwest, and adding a portrait of Native communities there before, during, and after removal, Bowes paints a more accurate - and complicated - picture of American Indian history in the nineteenth century. Land Too Good for Indians reveals the deeper complexities of this crucial time in American history.

This is the first book that comprehensively examines Indigenous filmmaking in North America, as it analyzes in detail a variety of representative films by Canadian and US-American Indigenous filmmakers: two films that contextualize the oral tradition, three short films, and four dramatic films. The book explores how members of colonized groups use the medium of film as a means for cultural and political expression and thus enter the dominant colonial film discourse and create an answering discourse. The theoretical framework is developed as an interdisciplinary approach, combining postcolonialism, Indigenous studies, and film studies. As Indigenous people are gradually taking control over the imagemaking process in the area of film and video, they cease being studied and described objects and become subjects who create self-controlled images of Indigenous cultures. The book explores the translatability of Indigenous oral tradition into film, touching upon the changes the cultural knowledge is subject to in this process, including statements of Indigenous filmmakers on this issue. It also asks whether or not there is a definite Indigenous film practice and whether filmmakers tend to dissociate their work from dominant classical filmmaking, adapt to it, or create new film forms and styles through converging classical film conventions and their conscious violation. This approach presupposes that Indigenous filmmakers are constantly in some state of reaction to Western ethnographic filmmaking and to classical narrative filmmaking and its epitome, the Hollywood narrative cinema. The films analyzed are The Road Allowance People by Maria Campbell, Itam Hakim, Hopiit by Victor Masayesva, Talker by Lloyd Martell, Tenacity and Smoke Signals by Chris Eyre, Overweight With Crooked Teeth and Honey Moccasin by Shelley Niro, Big Bear by Gil Cardinal, and Atanarjuat: The Fast Runner by Zacharias Kunuk.

International institutions (United Nations, World Bank) and multinational companies have voiced concern over the adverse impact of resource extraction activities on the livelihood of indigenous communities. This volume examines mega resource extraction projects in Australia, Bolivia, Canada, Chad, Cameroon, India, Nigeria, Peru, the Philippines.