In this book, lexical reconstruction is used to provide links between cultural and social anthropology and linguistics in Athapaskan languages and dialects.
This is VII in a series of ten volumes on the Theory in Anthropology. Originally published in 1968, this is a sourcebook that was created by the authors’ need for making accessible in a single volume a sample of those important pieces which are presently scattered in numerous publications, some of which are difficult for the student to obtain. Our second reason had to do with certain convictions they hold about the aims and methods of anthropology.
During the nineteenth century, Americans looked to the eventual civilization and assimilation of Native Americans through a process of removal, reservation, and directed culture change. Underlying American Indian policy was a belief in a developmental stage theory of human societies in which agriculture marked the passage between barbarism and civilization. Solving the "Indian Problem" appeared as simple as teaching Indians to settle down and farm and then disappear into mainstream American society. Such policies for directed subsistence change and incorporation had far-reaching social and environmental consequences for native peoples and native lands. This study explores the experiences of three groups - Northern Utes, Hupas, and Tohono O'odhams - with settled reservation and allotted agriculture in the nineteenth and twentieth centuries. Each group inhabited a different environment, and their cultural traditions reflected distinct subsistence adaptations to life in the western United States. Each experienced the full weight of federal agrarian policy yet responded differently, in culturally consistent ways, to subsistence change and the resulting social and environmental consequences. Attempts to establish successful agricultural economies ultimately failed as each group reproduced its own cultural values in a diminished and rapidly changing environment. In the end, such policies and agrarian experiences left Indian farmers economically dependent and on the periphery of American society.
Everett C. Hughes had a great impact on the field of sociology as a whole and on an entire generation of sociologists. Some of Hughes' former students and colleagues honor him in this book. The essays address the main themes in his work over the years, and illustrate as well Hughes' impact on the contributors, many of whom are themselves senior figures in the field. The book as a whole provides a distinguished and representative sampling of a major stream of contemporary sociological thought. Each of the five main divisions in the book covers one aspect of Hughes' work. The first deals with the study of occupations and professions-a field in which Hughes was a leader. The second section deals with race relations and other situations in which peoples of differing cultures meet. Beginning with his own work in French Canada many years ago, Hughes interests spread, and the breadth of this interest is seen in chapters on India, Peru, and race relations in the United States. Problems of organizations-how they are put together and how they work-are contained in a third section. A fourth section reflects Hughes' interest in the impact of institutional experience on the people who participate in social institutions, and includes chapters on occupational socialization, status passage, and the use of drugs. A final section develops still another of Hughes' interests-social science method. Presenting some of the most important topics of contemporary theory and research, this book remains profitable reading for every member of the discipline
Why, for two hundred years, have some American citizens seen this country as an endangered Eden, to be purged of corrupting peoples or ideas by any means necessary? To the Know-Nothings of the 1850s, the enemy was Irish immigrants. To the Ku Klux Klan, it was Jews, blacks, and socialists. To groups like the Michigan Militia, the enemy is the government itself -- and some of them are willing to take arms against it. The Party of Fear -- which has now been updated to examine the right-wing resurgence of the 1990s -- is the first book to reveal the common values and anxieties that lie beneath the seeming diversity of the far right. From the anti-Catholic riots that convulsed Philadelphia in 1845 to the 1995 bombing in Oklahoma City, it casts a brilliant, cautionary light not only on our political fringes but on the ways in which ordinary Americans define themselves and demonize outsiders.
DIVAn archival history of governmental investigations of anthropologists in the 1950s, based on over 20,000 pages of documents obtained by the author under the Freedom of Information Act./div
“Someday,” Candelaria Garcia said to the author, “you will get all the stories.” It was a tall order, in Magdalena, New Mexico, a once booming frontier town where Navajo, Anglo, and Hispanic people have lived in shifting, sometimes separate, sometimes overlapping worlds for well over a hundred years. But these were the stories, and this was the world, that David Wallace Adams set out to map, in a work that would capture the intimate, complex history of growing up in a Southwest borderland. At the intersection of memory, myth, and history, his book asks what it was like to be a child in a land of ethnic and cultural boundaries. The answer, as close to “all the stories” as one might hope to get, captures the diverse, ever-changing experience of a Southwest community defined by cultural borders—--and the nature and role of children in defending and crossing those borders. In this book, we listen to the voices of elders who knew Magdalena nearly a century ago, and the voices of a younger generation who negotiated the community’s shifting boundaries. Their stories take us to sheep and cattle ranches, Navajo ceremonies, Hispanic fiestas, mining camps, First Communion classes, ranch house dances, Indian boarding school drill fields, high school social activities, and children’s rodeos. Here we learn how class, religion, language, and race influenced the creation of distinct identities and ethnic boundaries, but also provided opportunities for cross-cultural interactions and intimacies. And we see the critical importance of education, in both reinforcing differences and opening a shared space for those differences to be experienced and bridged. In this, Adams’s work offers a close-up view of the transformation of one multicultural community, but also of the transformation of childhood itself over the course of the twentieth century. A unique blend of oral, social, and childhood history, Three Roads to Magdalena is a rare living document of conflict and accommodation across ethnic boundaries in our ever-evolving multicultural society. Published in Cooperation with the William P. Clements Center for Southwest Studies, Southern Methodist University
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