Search results for ""SAR Press""

William Y. Adams grew up in an Indian Service family in an Indian Service town in the 1930s. Window Rock, Arizona was the newly founded administrative capital for the vast Navajo reservation, and all 298 of its residents were Indian Bureau employees or their families. With the exception of a few low-level service personnel, none were Navajo, nor did they have any detailed familiarity with the world of hogans and corrals. They were technocrats, skilled in agriculture, range management, forestry, mining, education, public health, and law enforcement, among other things. Despite their varied backgrounds and skills, however, they shared a common determination to “do right by the Indians” after decades of government neglect and mismanagement. That concept, however, originated not in Window Rock but in Washington, the administrative headquarters of the Bureau of Indian Affairs.In the years following World War II, Adams lived and worked among Navajos and Hopis in a number of different capacities. As an archaeological explorer, an ethnologist, an interviewer for the Arizona Bureau of Ethnic Research, a livestock drive foreman, and - perhaps most importantly - a trader, he became aware of the myth of the Indian: a belief in “the Indian” as a kind of unitary, symbolic figure, who stood as the surrogate for hundreds of tribes, cultures, and languages spread across the American continent.In Indian Policies in the Americas, Adams addresses the idea that “the Indian,” as conceived by colonial powers and later by different postcolonial interest groups, was as much ideology as empirical reality. Adams surveys the policies of the various colonial and postcolonial powers, then reflects upon the great ideological, moral, and intellectual issues that underlay those policies.

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How did Southwestern peoples make a living in the vast arid reaches of the Great Basin? When and why did violence erupt in the Mesa Verde region? Who were the Fremont people? How do some Hopis view Chaco Canyon? These are a few of the topics addressed in Living the Ancient Southwest. In this highly-illustrated anthology, general readers will discover essays by eighteen anthropologist-writers. They speak about the beauty and originality of Mimbres pottery, the rock paintings in Canyon de Chelly, the history of the Wupatki Navajos, O’odham songs describing ancient trails to the Pacific Coast, and other topics relating to the deep indigenous history and culture of the American Southwest.

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Few visitors to the stunning Frijoles Canyon at Bandelier National Monument realize that its depths embrace but a small part of the archaeological richness of the vast Pajarito Plateau west of Santa Fe, New Mexico. In this beautifully illustrated book, archaeologists, historians, ecologists, and Pueblo contributors tell a deep and sweeping story of the region. Beginning with its first Paleo-Indian residents, through its Ancestral Pueblo florescence in the 14th and 15th centuries, to its role in the birth of American archaeology and the nuclear age, and concluding with its enduring centrality in the lives of Keresan and Tewa Indian peoples today, the plateau remains a place where the mysterious interplay of human culture and magnificent landscapes is written in its mesas and canyons. A must read for anyone interested in Southwestern archaeology and Native peoples.

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In A Pueblo Social History, John Ware challenges modern anthropologists to break down the walls between archaeology and ethnography in order to obtain a more complete understanding of Pueblo prehistory in the American Southwest. This book stands or falls on two arguments. The first is Pueblo ethnographies by early scholars - including Cushing, Bandelier, and Fewkes who were simultaneously ethnographers and archaeologists and therefore incorporated origin stories, migration narratives, and other oral traditions along with lines of evidence such as artifacts and architecture - are more than speculative analogies. Pueblo ethnographies are end points on trajectories that preserve important information about the contingent histories of Pueblo social practises and institutions. Ware argues that archaeologists and other historical scholars need to put aside their biases and become, once again, serious students of the historical ethnographies. The second argument is that a solid understanding of kinship theory is required to understand social practises in Pueblo prehistory. Ware claims that modern Southwestern archaeologists have gone the other way, convincing themselves that answers to kinship questions cannot be derived from the material data of deep prehistory. A Pueblo Social History does not pretend to offer a comprehensive map for the change in approach but rather seeks to provoke much-needed discussion.

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About 13,000 years ago a man died on the steep banks of Arlington Canyon on Santa Rosa Island, one of California’s Channel Islands. The early dates for Arlington Springs Man, as he came to be known, and archaeological sites in the Northern Channel Islands, overturn the once widely held belief that the first humans to enter the Americas came by foot over the Bering Land bridge—perhaps, instead, they found their way to the Americas by boat. During the thousands of years between the arrival of those first seafarers on the Channel Islands and the arrival of the British, Spanish, and Russians, diverse waves of indigenous groups swelled coastal California’s population.This book chronicles how indigenous peoples of the past survived and thrived in the shifting environment of coastal California. One can’t help but wonder what life would be like today for the California Indians if the Europeans and Russians had never stepped ashore. What we do know is that after hundreds of years of exploration, the Spanish and Russians colonized coastal California, establishing powerful institutions that changed the lives of the California Indians forever. During this stunning era of change, rebellion, resistance, cooperation, and persistence, the first coastal Californians wove a complex tangle of cultures.

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When you hold a Pueblo pot in your hands, you feel a tactile connection through the clay to the potter and to centuries of tradition. You will find no better guide to this feeling than Talking with the Clay. Stephen Trimble's photographs capture the spirit of Pueblo pottery in its stunning variety, from the glittering micaceous jars of Taos Pueblo to the famous black ware of San Ildefonso Pueblo, from the bold black-on-white designs of Acoma Pueblo to the rich red and gold polychromes of the Hopi villages. His portraits of potters communicate the elegance and warmth of these artists, for this is the potters' book. Revealed through dozens of conversations, their stories and dreams span seven generations and more than a century, revealing how potterymaking helps bridge the gap between worlds, between humans and clay, springing from old ways but embracing change. In this revised, expanded, and redesigned edition, Trimble brings his classic into the twenty-first century with interviews and photographs from a new generation of potters working to preserve the miraculous balance between tradition and innovation.

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The tortuous canyon country of southeastern Utah conceals thousands of archaeological sites, ancient homes of the ancestors of today's Southwest Indian peoples. Late in the nineteenth century, adventurous cowboy-archaeologists made the first forays into the canyons in search of the material remains of these prehistoric cultures. Rancher Richard Wetherill (best known as the "discoverer" of Mesa Verde's Cliff Palace) and his brothers; entrepreneurs Charles McLoyd and Charles Cary Graham; and numerous other adventurers, scholars, preachers, and businessmen mounted expeditions into the area now known as Grand Gulch. With varying degrees of scientific rigor, they mapped and dug the canyon's rich archaeological sites, removing large numbers of artifacts and burial goods to exhibit or sell back home-whether "home" was Durango, Chicago, New York, or Helsinki. During a trip in the winter of 1893-94, Richard Wetherill unearthed convincing proof that a previously unrecognized group of people had lived in Grand Gulch before the so-called Anasazi, or Cliff Dwellers. Wetherill named these people the "Basket Makers" and inaugurated a new era of understanding of the region's prehistoric past. Almost one hundred years later, the modern-day adventure that became known as the Wetherill-Grand Gulch Research Project began. Intrigued by the poorly documented history of the Gulch, a group of avocational archaeologists launched a grassroots effort to recover that history and locate the many artifacts that had been extracted from southeastern Utah's arid soil. The Gulch, they found, contained its own invaluable clues in the form of dated signatures left on canyon walls by the Wetherills and others as they made their way from site to site. An effort to track the original explorers in the Gulch ultimately led the team to Chicago's Field Museum and the American Museum of Natural History in New York.In this book, Fred M. Blackburn and Ray A. Williamson tell the two intertwined stories of the early archaeological expeditions into Grand Gulch and the Wetherill-Grand Gulch Research Project. In the process, they describe what we now know about Basketmaker culture and present a stirring plea for the preservation of our nation's priceless archaeological heritage. Lavishly illustrated with color and black-and-white photographs.

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Tribal gaming is simultaneously at the center and the periphery of tribal labor relations and, for that matter, economic development in Indian Country as a whole. Tribal labor relations span the tension between gaming and nongaming concerning issues and questions that are central to any tribally run economic enterprise. The Work of Sovereignty explores political, economic, and cultural forces that structure and influence economic development from the perspective of workers. A fundamental question of this book is what it would mean to view indigenous self-determination from the vantage point of work and workers. The author's considerations of this question cohere around his definition of tribal labor relations as the unique ways in which relationships between workers and management play out. While most research on tribal sovereignty and economic development focuses on the legal, governmental, and economic structures that delimit sovereignty, this book centers on the people who experience and enact it through their everyday labor. The Work of Sovereignty is not just about the legal jurisdictional debates over tribal gaming labor relations, but rather, how labor relations play out on the ground in Indian Country, how tribal employees view their relationships with their bosses and tribal enterprises, and how this view connects to their enactment of indigenous self-determination.

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More people were involuntarily displaced in the twentieth century than ever before, and not only by war and natural disasters. Capital-intensive, high-technology, large-scale projects compel the displacement and resettlement of an estimated 15 million people every year in the process of converting farmlands, fishing grounds, forests, and homes into reservoirs, irrigation systems, mines, plantations, colonization projects, highways, urban renewal zones, industrial complexes, and tourist resorts. Aimed at generating economic growth and strengthening the region or nation, these projects have all too often left local people permanently displaced, disempowered, and destitute. Resettlement has been so poorly planned, financed, implemented, and administered that these projects end up being "development disasters." Because there can be no return to land submerged under a dam-created lake or to a neighborhood buried under a stadium or throughway, the solutions devised to meet the needs of people displaced by development must be durable. The contributors to this volume analyze the failures of existing resettlement policies and propose just such durable solutions.

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Arriving in New Mexico in 1899, Kenneth Milton Chapman took on all manner of projects: mapping archaeological ruins, judging Pueblo pottery, teaching art, and studying ancient and modern Indian design. He became an "art archaeologist," a self-made expert riding the line between disciplines. When he moved to Santa Fe in 1909, he found himself in the midst of the city's identity crisis. Eventually, he played a part in virtually all of the central institutions and critical events that shaped Santa Fe, but he has remained in the shadows. His hard work behind the scenes was obscured by the dazzle of self-promoters like Edgar Lee Hewett; his studies of Indian art and design were overshadowed by the ground-breaking research of archaeologists like A. V. Kidder and Nels Nelson and the artistic accomplishments of well-known Pueblo potters. Now, archaeologist and rock art specialist Marit K. Munson presents a carefully edited and annotated edition of Chapman's memoirs. Written in the late 1950s and early 1960s, Chapman's side of the story is an intimate insider's portrait of the personalities and events that shaped Santa Fe.

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