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DIVDIVMore than 10,000 years ago, people settled on lands that now lie within the boundaries of the state of Connecticut. Leaving no written records and scarce archaeological remains, these peoples and their communities have remained unknown to all but a few archaeologists and other scholars. This pioneering book is the first to provide a full account of Connecticut’s indigenous peoples, from the long-ago days of their arrival to the present day./divDIV /divDIVLucianne Lavin draws on exciting new archaeological and ethnographic discoveries, interviews with Native Americans, rare documents including periodicals, archaeological reports, master’s theses and doctoral dissertations, conference papers, newspapers, and government records, as well as her own ongoing archaeological and documentary research. She creates a fascinating and remarkably detailed portrait of indigenous peoples in deep historic times before European contact and of their changing lives during the past 400 years of colonial and state history. She also includes a short study of Native Americans in Connecticut in the twentieth and twenty-first centuries. This book brings to light the richness and diversity of Connecticut’s indigenous histories, corrects misinformation about the vanishing Connecticut Indian, and reveals the significant roles and contributions of Native Americans to modern-day Connecticut./divDIVDIV/div/div/div
Everywhere they are dancing. From Oklahoma City's huge Red Earth celebration to fund-raising events at local high schools, powwows are a vital element of contemporary Indian life on the Southern Plains. Some see it as tradition, handed down through the generations. Others say it's been sullied by white participation and robbed of its spiritual significance. But, during the past half century, the powwow has become one of the most popular and visible expressions of the dynamic cultural forces at work in Indian country today. Clyde Ellis has written the first comprehensive history of Southern Plains powwow culture-an interdisciplinary, highly collaborative ethnography based on more than two decades of participation in powwows. In seeking to determine what "powwow people" mean by so designating themselves, he addresses how the powwow and its role in contemporary Indian identity have changed over time-along with its songs and dances-and how Indians for nearly a century have used dance to define themselves within their communities. A Dancing People shows that, whether understood as an intertribal or tribally specific event, dancing often satisfies needs and obligations that are not met in other ways-and that many Southern Plains Indians organize their lives around dancing and the continuity of culture that it represents. As one Kiowa elder explained, "When I go to [these dances], I'm right where those old people were. Singing those songs, dancing where they danced. And my children and grandchildren, they've learned these ways, too, because it's good, it's powerful." Ellis tells us not only why and how Southern Plains powwow culture originated, but also something about what it means. He explores powwow's cultural and historical roots, tracing suppression by government advocates of assimilation, Indian resistance movements, internal tribal disputes, and the emergence of powerful song and dance traditions. He also includes a series of conversations and interviews with powwow people in which they comment on why they go to dances and what the dances mean to them as Indian people. An insightful study of performance, ritual, and culture, A Dancing People also makes an important statement about the search for identity among Native Americans today.
Placing American Indians in the center of the story, Restoring a Presence relates an entirely new history of Yellowstone National Park. Although new laws have been enacted giving American Indians access to resources on public lands, Yellowstone historically has excluded Indians and their needs from its mission. Each of the other flagship national parks—Glacier, Yosemite, Mesa Verde, and Grand Canyon—has had successful long-term relationships with American Indian groups even as it has sought to emulate Yellowstone in other dimensions of national park administration. In the first comprehensive account of Indians in and around Yellowstone, Peter Nabokov and Lawrence Loendorf seek to correct this administrative disparity. Drawing from archaeological records, Indian testimony, tribal archives, and collections of early artifacts from the Park, the authors trace the interactions of nearly a dozen Indian groups with each of Yellowstone’s four geographic regions. Restoring a Presence is illustrated with historical and contemporary photographs and maps and features narratives on subjects ranging from traditional Indian uses of plant, mineral, and animal resources to conflicts involving the Nez Perce, Bannock, and Sheep Eater peoples. By considering the many roles Indians have played in the complex history of the Yellowstone region, authors Nabokov and Loendorf provide a basis on which the National Park Service and other federal agencies can develop more effective relationships with Indian groups in the Yellowstone region.
The richness and the range of Native American spirituality has long been noted, but it has never been examined so thoroughly, nor with such an eye for the amazing interconnectedness of Indian tribal ceremonies and practices, as in An Archaeology of the Soul. In this monumental work, destined to become a classic in its field, Robert Hall traces the genetic and historical relationships of the tribes of the Midwest and Plains--including roots that extend back as far as 3,000 years. Looking beyond regional barriers, An Archaeology of the Soul offers new depths of insight into American Indian ethnography. Hall uncovers the lineage and kinship shared by Native North Americans through the perspectives of history, archaeology, archaeoastronomy, biological anthropology, linguistics, and mythology. The wholeness and panoramic complexity of American Indian belief has never been so fully explored--or more deeply understood.
Marking the Land investigates how hunter-gatherers use physical landscape markers and environmental management to impose meaning on the spaces they occupy. The land is full of meaning for hunter-gatherers. Much of that meaning is inherent in natural phenomena, but some of it comes from modifications to the landscape that hunter-gatherers themselves make. Such alterations may be intentional or unintentional, temporary or permanent, and they can carry multiple layers of meaning, ranging from practical signs that provide guidance and information through to less direct indications of identity or abstract, highly symbolic signs of sacred or ceremonial significance. This volume investigates the conditions which determine the investment of time and effort in physical landscape marking by hunter-gatherers, and the factors which determine the extent to which these modifications are symbolically charged. Considering hunter-gatherer groups of varying sociocultural complexity and scale, Marking the Land provides a systematic consideration of this neglected aspect of hunter-gatherer adaptation and the varied environments within which they live.
In Volume I of this two-volume set, James A. Brown reports on and interprets decades of archaeological investigation at the Spiro Ceremonial Center, a major site along the Arkansas River in eastern Oklahoma. In Volume 2, he describes the archaeological collections in detail, covering burials, ceramics, stone tools, pipes, beads, textiles, ornaments, and animal bone. Foreword by James B. Griffin. Contributions by Alice M. Brues, Lyle W. Konigsberg, Paul W. Parmalee, and David H. Stansbery.
This volume presents an insightful critical analysis of the culture history approach to Americanist anthropology. Reasons for the acceptance and incorporation of important concepts, as well as the paradigm's strengths and weaknesses, are discussed in detail. The framework for this analysis is founded on the contrast between two metaphysics used by evolutionary biologists in discussing their own discipline: materialistic/populational thinking and essentialistic/typological thinking. Employing this framework, the authors show not only why the culture history paradigm lost favor in the 1960s, but also which of its aspects need to be retained if archaeology is ever to produce a viable theory of culture change.
