How birds shaped the world view of the southern Indians? Before the massive environmental change wrought by the European colonization of the South, hundreds of species of birds filled the region's flyways in immeasurable numbers. Before disease, war, and displacement altered the South's earliest human landscape, Native Americans hunted and ate birds and made tools and weapons from their beaks, bones, and talons. More significant to Shepard Krech III, Indians adorned themselves with feathers, invoked avian powers in ceremonies and dances, and incorporated bird imagery on pottery, carvings, and jewelry. Krech, a renowned authority on Native American interactions with nature, reveals as never before the omnipresence of birds in Native American life. From the time of the earliest known renderings of winged creatures in stone and earthworks through the nineteenth century, when Native southerners took part in decimating bird species with highly valued, fashionable plumage, ""Spirits of the Air"" examines the complex and changeable influences of birds on the Native American world view. We learn of birds for which places and people were named; birds common in iconography and oral traditions; birds important in ritual and healing; and birds feared for their links to witches and other malevolent forces. Still other birds had no meaning for Native Americans. Krech shows us these invisible animals too, enriching our understanding of both the Indian-bird dynamic and the incredible diversity of winged life once found in the South. A crowning work drawing on Krech's distinguished career in anthropology and natural history, ""Spirits of the Air"" recovers vanished worlds and shows us our own anew.

Exploring the motivations of Indians involved in the fur trade, the contributors to this volume challenge the spiritualist interpretation set forth by Calvin Martin in "Keepers of the Game," which dismisses the lure of European goods--the power and leisure that firearms and other tools afforded the Indians--and instead attributes the Indians' willingness to overkill wildlife to the epidemics that decimated their ranks, that not only shattered their religious bonds with game but also unleashed a furious revenge against the animals.

Indigenous knowledge has become a catchphrase in global struggles for environmental justice. Yet indigenous knowledges are often viewed, incorrectly, as pure and primordial cultural artifacts. This collection draws from African and North American cases to argue that the forms of knowledge identified as \u201cindigenous\u201d resulted from strategies to control environmental resources during and after colonial encounters. At times indigenous knowledges represented a \u201cmiddle ground\u201d of intellectual exchanges between colonizers and colonized; elsewhere, indigenous knowledges were defined through conflict and struggle. The authors demonstrate how people claimed that their hybrid forms of knowledge were communal, religious, and traditional, as opposed to individualist, secular, and scientific, which they associated with European colonialism. Indigenous Knowledge and the Environment offers comparative and transnational insights that disturb romantic views of unchanging indigenous knowledges in harmony with the environment. The result is a book that informs and complicates how indigenous knowledges can and should relate to environmental policy-making. Contributors: David Bernstein, Derick Fay, Andrew H. Fisher, Karen Flint, David M. Gordon, Paul Kelton, Shepard Krech III, Joshua Reid, Parker Shipton, Lance van Sittert, Jacob Tropp, James L. A. Webb, Jr., Marsha Weisiger

Indigenous knowledge has become a catchphrase in global struggles for environmental justice. Yet indigenous knowledges are often viewed, incorrectly, as pure and primordial cultural artifacts. This collection draws from African and North American cases to argue that the forms of knowledge identified as "indigenous" resulted from strategies to control environmental resources during and after colonial encounters.
At times indigenous knowledges represented a "middle ground" of intellectual exchanges between colonizers and colonized; elsewhere, indigenous knowledges were defined through conflict and struggle. The authors demonstrate how people claimed that their hybrid forms of knowledge were communal, religious, and traditional, as opposed to individualist, secular, and scientific, which they associated with European colonialism.
"Indigenous Knowledge and the Environment" offers comparative and transnational insights that disturb romantic views of unchanging indigenous knowledges in harmony with the environment. The result is a book that informs and complicates how indigenous knowledges can and should relate to environmental policy-making.
Contributors: David Bernstein, Derick Fay, Andrew H. Fisher, Karen Flint, David M. Gordon, Paul Kelton, Shepard Krech III, Joshua Reid, Parker Shipton, Lance van Sittert, Jacob Tropp, James L. A. Webb, Jr., Marsha Weisiger

"Native Americans and the Environment" brings together an interdisciplinary group of prominent scholars whose works continue and complicate the conversations that Shepard Krech started in "The Ecological Indian," Hailed as a masterful synthesis and yet assailed as a problematic political tract, Shepard Krech's work prompted significant discussions in scholarly communities and among Native Americans. Rather than provide an explicit assessment of Krech's thesis, the contributors to this volume explore related historical and contemporary themes and subjects involving Native Americans and the environment, reflecting their own research and experience. At the same time, they also assess the larger issue of representation. The essays examine topics as divergent as Pleistocene extinctions and the problem of storing nuclear waste on modern reservations. They also address the image of the "ecological Indian" and its use in natural history displays alongside a consideration of the utility and consequences of employing such a powerful stereotype for political purposes. The nature and evolution of traditional ecological knowledge is examined, as is the divergence between belief and practice in Native resource management. Geographically, the focus extends from the eastern Subarctic to the Northwest Coast, from the Great Lakes to the Great Plains to the Great Basin.