Part of a series that offers mainly linguistic and anthropological research and teaching/learning material on a region of great cultural and strategic interest and importance in the post-Soviet era.

Part of a series that offers mainly linguistic and anthropological research and teaching/learning material on a region of great cultural and strategic interest and importance in the post-Soviet era.

In this book, social anthropologist Steven Webster provides an ethnohistory of sustainability among the indigenous Andean community of Hatun Q'ero since the 1960s. He first revisits his detailed ecological research among the remote Q'ero in the high Andes of Southern Peru in 1969-1970 and 1977. At that time, Q'ero was a community comprised of several hamlets in converging valleys based primarily on alpaca herding at about 4,300 meters, and composed of about 400 persons in about 80 families. He then relies on the few ethnographies by other anthropologists to document changes in Hatun Q'ero by 2020 , spanning 1980-90s when the nation was immersed in agrarian reform followed by virtual civil war between Maoist guerrillas, the government, and the highland peasantry. Through all of these ideological and political-economic developments the sustainability of Q'ero as an integral ecological and social community as well as a famously Incaic cultural tradition becomes a global as well as national issue. This book argues that while the commercial expansion of ceremonial and shamanist tourism can be seen as extractivist similar to industrial mining, the assertive form of independence characteristic of the Q'eros appears to remain sustainable in the face of both these extractive threats. While the Q'ero community is internally reinforced by their reciprocal relationship with the same non-human forces these forms of extraction seek to exploit, they are externally reinforced by the global as well as national rise of indigeneity movements. Ironically, given the moral force developed in some aspects of shamanist tourism, it can even be argued that it supports environmental sustainability against climate change, globally as well as in Q'ero. This book analyzes the increasing importance of indigeneity in the national politics of Peru as well as the other Andean nations in the last few decades, but it remains to set this form of identity politics in its wider "intersectional" context of social class and ethnic conflict in the Andes.

"An excellent introduction to the many complexities and facets of powwows. It entices the reader to recognize the importance of bodies in motion--in particular, dance--in forging social worlds and mediating power relations."--Zoila Mendoza, author of Creating Our Own: Folklore, Performance, and Identity in Cuzco, Peru "An outstanding interpretation of Native American powwow dancing that reveals its significance in the context of colonial and postcolonial history and across cultures and borders. As dancer and dance scholar, Axtmann brings a keen eye and her own kinesthetic knowledge of dance to her groundbreaking interpretation of the movement styles of powwow dances. "--Elizabeth Fine, author of Soulstepping: African American Step Shows "In her meticulously researched book, Ann Axtmann has added a new dimension to our understanding of Native performance. This rich ethnographic and cultural analysis will be of tremendous interest to scholars, students, and the general public. Axtmann makes a strong and moving case for the power of the dancing body."--Julie Malnig, editor of Ballroom, Boogie, Shimmy Sham, Shake: A Social and Popular Dance Reader Thousands of intertribal powwows occur every year throughout the United States and Canada. Sometimes lasting up to a week, these sacred and traditional events are central to Native American spirituality. Attendees dance, drum, sing, eat, reestablish family ties, and make new friends. In this compelling interdisciplinary work, Ann Axtmann examines powwows as practiced primarily along the northeast Atlantic coastline from New Jersey into New England. Focusing on the centrality of bodies in motion, she introduces us to the complexities of powwow history, describes how space and time are performed along the powwow trail, identifies the specific dance styles employed, and considers the issue of race in relation to Native American dancers and the phenomenon of "playing Indian" by non-Natives. Ultimately, Axtmann seeks to understand how powwow dancers express and embody power and what these dances signify for the communities in which they are performed.

'A fine beginning for those intent on understanding the colonial past that shaped black and white Australia.' - Richard Broome, author of Aboriginal Australians Terrible Hard Biscuits introduces the main themes in the history of Aboriginal Australia: the complexity of Aboriginal-European relations since 1788, how Aboriginal identity and cultures survived invasion, dispossession and dislocation, and how indigenous Australians have survived to take their place in today's society.Each essay in Terrible Hard Biscuits has been chosen for the clarity of its writing and for its depth of understanding. The Aboriginal and non-Aboriginal authors range across Australia's post-invasion history and their accounts focus on the more traditionally oriented communities in remote areas as well as on urban and fringe dwellers.For twenty years the journal Aboriginal History has attracted the best writing on Australia's Aboriginal past. Each essay in Terrible Hard Biscuits was selected from this journal to provide essential reading for students of Aboriginal studies and Australian studies. The chronological and geographic range of the contents will prove invaluable in surveying a crucial element of Australia's past - and present.

The title of this book We Were Not the Savages speaks to the truth of what happened when Europeans invaded Mi'kmaw lands in the 17th century. Prior to the European invasion the Mi'kmaq lived healthy lives and for thousands of years lived harmoniously with nature in the land they called Mi'kma'ki. This book sets the record straight. When the Europeans arrived, they were welcomed and sustained by the Mi'kmaq. After they became well established, over the next three centuries, they turned on the Mi'kmaq; their language, culture and their way of life was systematically ravaged by the newcomers to whom they had extended human kindness. The murderous savagery of white supremacist policies that begot residential schools, Indian reserves, scalping proclamations, etc., all but wiped out the Mi'kmaw people. Yet the Mi'kmaq survived and today stand defending the land, the water and nature's bounty from the European way of life, which threatens the natural world we live in and need to survive. Since the first edition was published in 1993, Daniel Paul's ongoing research puts the lie to the mainstream record of Canadian settler colonialism and reveals that the mistreatment of Indigenous Peoples throughout the Americas is not confined to the past. In this 4th edition the author shares his research, which catalogues not only the historical tragedy but the ongoing attempts to silence the Mi'kmaq and other Indigenous Peoples. Paul's work continues to give the Mi'kmaw people a voice that must be heard. It is a guiding light in a dark world.

Born on the Seneca Indian Reservation in New York State, Arthur Caswell Parker (1881-1955) was a prominent intellectual leader both within and outside tribal circles. Of mixed Iroquois, Seneca, and Anglican descent, Parker was also a controversial figure-recognized as an advocate for Indians but criticized for his assimilationist stance. In this exhaustively researched biography-the first book-length examination of Parker's life and career-Joy Porter explores complex issues of Indian identity that are as relevant today as in Parker's time.

From childhood on, Parker learned from his well-connected family how to straddle both Indian and white worlds. His great-uncle, Ely S. Parker, was Commissioner of Indian Affairs under Ulysses S. Grant--the first American Indian to hold the position. Influenced by family role models and a strong formal education, Parker, who became director of the Rochester Museum, was best known for his work as a "museologist" (a word he coined).

Porter shows that although Parker achieved success within the dominant Euro-American culture, he was never entirely at ease with his role as assimilated Indian and voiced frustration at having "to play Indian to be Indian." In expressing this frustration, Parker articulated a challenging predicament for twentieth-century Indians: the need to negotiate imposed stereotypes, to find ways to transcend those stereotypes, and to assert an identity rooted in the present rather than in the past.

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.

Amerindian societies have an iconic status in classical political thought. For Montaigne, Hobbes, Locke, Hume and Rousseau, the native American 'state of nature' operates as a foil for the European polity. Challenging this tradition, The Imbalance of Power demonstrates ethnographically that the Carib speaking indigenous societies of the Guiana region of Amazonia do not fit conventional characterizations of 'simple' political units with 'egalitarian' political ideologies and 'harmonious' relationships with nature. Marc Brightman builds a persuasive and original theory of Amerindian politics: far from balanced and egalitarian, Carib societies are rife with tension and difference; but this imbalance conditions social dynamism and a distinctive mode of cohesion. The Imbalance of Power is based on the author's fieldwork in partnership with Vanessa Grotti, who is working on a companion volume entitled Living with the Enemy: First Contacts and the Making of Christian Bodies in Amazonia.

This unique book investigates the history and future of American Indian economic activities and explains why tribal governments and reservation communities must focus on creating sustainable privately and tribally owned businesses if reservation communities and tribal cultures are to continue to exist. Native American peoples suffer from health, educational, infrastructure, and social deficiencies that most Americans who live outside of tribal lands are wholly unaware of and would not tolerate. By creating sustainable economic development on reservations, however, gradual, long-term change can be effected, thereby improving the standard of living and sustaining tribal cultures. Reservation "Capitalism": Economic Development in Indian Country supplies the true history, present-day circumstances, and potential future of Indian communities and economics. It provides key background information on indigenous economic systems and property rights regimes in what is now the United States, and explains how the vast majority of native lands and natural resource assets were lost. The book focuses on strategies for establishing privately and publicly owned economic activities on reservations and creating economies where reservation inhabitants can be employed, live, and buy the necessities of life, thereby enabling complete tribal self-sufficiency and self-determination.

Perhaps no other symbol has more resonance in African American history than that of "40 acres and a mule"-the lost promise of Black reparations for slavery after the Civil War. In I've Been Here All the While, we meet the Black people who actually received this mythic 40 acres, the American settlers who coveted this land, and the Native Americans whose holdings it originated from. In nineteenth-century Indian Territory (modern-day Oklahoma), a story unfolds that ties African American and Native American history tightly together, revealing a western theatre of Civil War and Reconstruction, in which Cherokee, Choctaw, Chickasaw, Creek, and Seminole Indians, their Black slaves, and African Americans and whites from the eastern United States fought military and rhetorical battles to lay claim to land that had been taken from others. Through chapters that chart cycles of dispossession, land seizure, and settlement in Indian Territory, Alaina E. Roberts draws on archival research and family history to upend the traditional story of Reconstruction. She connects debates about Black freedom and Native American citizenship to westward expansion onto Native land. As Black, white, and Native people constructed ideas of race, belonging, and national identity, this part of the West became, for a short time, the last place where Black people could escape Jim Crow, finding land and exercising political rights, until Oklahoma statehood in 1907.

As India consolidates an aggressive model of economic development, indigenous tribal people known as adivasis continue to be overrepresented among the country's poor. Adivasis make up more than eight hundred communities in India, with a total population of more than a hundred million people who speak more than three hundred different languages. Although their historical presence is acknowledged by the state and they are lauded as a part of India's ethnic identity today, their poverty has been compounded by the suppression of their cultural heritage and lifestyle. In Adivasi Art and Activism, Alice Tilche draws on anthropological fieldwork conducted in rural western India to chart changes in adivasi aesthetics, home life, attire, food, and ideas of religiosity that have emerged from negotiation with the homogenizing forces of Hinduization, development, and globalization in the twenty-first century. She documents curatorial projects located not only in museums and art institutions, but in the realms of the home, the body, and the landscape. Adivasi Art and Activism raises vital questions about preservation and curation of indigenous material and provides an astute critique of the aesthetics and politics of Hindu nationalism.

Cameroon is characterized by an extraordinary geographical, cultural, and linguistic diversity. This collection of essays by eminent historians and anthropologists summarizes three generations of research in Cameroon that began with the collaboration of Phyllis Kaberry and E. M. Chilver soon after the Second World War and continues to this day. The idea for this book arose from a concern to recognize the continuing influence of E. M. Chilver on a wide variety of social, historical, political and economic studies. The result is a volume with a broad historical scope yet one that also focuses on major contemporary theoretical issues such as the meaning and construction of ethnic identities and the anthropological study of historical processes. For more information on this title and related publications, go to http://lucy.ukc.ac.uk/Chilver/index.html