A major ethnographic work by a distinguished anthropologist contains detailed information on the social structures, homes, foods, crafts, religious beliefs, and folkways of California's diverse tribes
"This is a history of the clash between the White settlers and the Native Americans in what is now an affluent county in California. The frontier wars gave land and gold to Whites and reservations to the Native Americans. Eyewitness accounts and extensive research show the conflicting roles played by the Army, State Legislature and the US Congress"--Provided by publisher.
On the cutting edge of world-systems theory comes The Wintu and Their Neighbors, the first case study to compare and contrast systematically an indigenous Native American society with the modern world at large. Using an interdisciplinary approach that combines sociology, anthropology, political science, geography, and history, Christopher Chase-Dunn and Kelly M. Mann have scoured the archaeological record of the Wintu, an aboriginal people without agriculture, metallurgy, or class structure who lived in the wooded valleys and hills of northern California. By studying the household composition, kinship, and trade relations of the Wintu, they call into question some of the basic assumptions of prior sociological theory and analysis. Chase-Dunn and Mann argue that Immanuel Wallerstein's world-systems perspective, originally applied only to the study of modern capitalistic societies, can also be applied to the study of the social, economic, and political relationships in small stateless societies. They contend that, despite the fact that the Wintu appear on the surface to have been a household-based society, this indigenous group was in fact involved in a myriad of networks of interaction, which resulted in intermarriage and which extended for many miles around the region. These networks, which were not based on the economic dominance of one society over anotherÑa concept fundamental to Wallerstein's world-systems theoryÑled to the eventual expansion of the Wintu as a cultural group. Thus, despite the fact that the Wintu did not behave like a modern societyÑlacking wealth accumulation, class distinctions, and cultural dominanceÑChase-Dunn and Mann insist that the Wintu were involved in a world-system and argue, therefore, that the concept of the "minisystem" should be discarded. They urge other scholars to employ this comparative world-systems perspective in their research on stateless societies.
This book gives an account of the religion of the Indians of California. It describes the religion as very similar to that of savage and uncivilized races the world over. Like all such peoples, the California Indians were in an animistic state of mind, in which they attributed life, intelligence, and especially supernatural power, to virtually all living and lifeless things. They lacked no less the ideas and practices of shamanism, the universal accompaniment of animism: namely, the belief that certain men, through communication with the animate supernatural world, had the power to accomplish what was contrary to, or rather above, the events of daily ordinary experience, which latter in so far as they were distinguished from the happenings caused by supernatural agencies, were of natural, meaningless, and, as it were, accidental origin. As in most parts of the world, belief in shamanistic power was centered most strongly on disease and death, which among most tribes were not only believed to be dispellable but to be entirely caused by shamans. In common with the other American Indians, those of California made dancing, and with it always singing, a conspicuous part of nearly all their ceremonies that were of a public or tribal nature. They differed from almost all other tribes of North America by showing a much weaker development of ritualism, and symbolism shading into pictography, which constitute perhaps the most distinctive feature of the religion of the Americans as a whole.
This classic of American Indian ethnography, originally published in 1877, is again available in its complete form. In the summers of 1871 and 1872 Powers visited Indian groups in the northern two-thirds of California. A journalist by profession, he was untrained in ethnography, but was nonetheless an astonishingly intelligent observer who had a gift for writing in a spirited manner. He reported faithfully what he heard and portrayed accurately what he saw among the native survivors of Gold Rush days in a series of seventeen articles published mostly in The Overland Monthly. These were partly unwritten, added to, and reorganized by Powers to be published in 1877 as a report of the U.S. Geographical Survey of the Rocky Mountain Region. Powers’ book is still basic and is referred to by everyone who deals with native cultures. The 1877 edition was not large, and Tribes of California is at last reprinted in response to growing demand for this rare volume. For this edition all of the original illustrations have been retained and the basic text printed in facsimile. Professor Robert F. Heizer has provided annotations throughout and an introduction to indicate contemporary thought about the volume.
An insightful look at the historical damages early colonizers of America caused and how their descendants may recognize and heal the harm done to the earth and the native peoples Inherited Silence tells the story of beloved land in California’s Napa Valley—how the land fared during the onslaught of colonization and how it fares now in the drought, development, and wildfires that are the consequences of the colonial mind. Author Louise Dunlap’s ancestors were among the first Europeans to claim ownership of traditional lands of the Wappo people during a period of genocide. As settlers, her ancestors lived the dream of Manifest Destiny, their consciousness changing only gradually over the generations. When Dunlap’s generation inherited the land, she had already begun to wonder about its unspoken story. What had kept her ancestors from seeing and telling the truth of their history? What had they brought west with them from the very earliest colonial experience in New England? Dunlap looks back into California’s and America’s history for the key to their silences and a way to heal the wounds of the land, its original people, and the harmful mind of the colonizer. It’s a powerful story that will awaken others to consider their own ancestors’ role in colonization and encourage them to begin reparations for the harmful actions of those who came before. More broadly, it offers a way for every reader to evaluate their own current life actions and the lasting impact they can have on society and our planet.