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Biographical sketches of seven Athapaskan women residing in the Yukon are provided together with a selection of legends and a discussion of changes in the lives of Athapaskan women in the twentieth century.
The rich artistic traditions of Alaska Natives are the subject of this landmark volume, which examines the work of the premier Alaska artists of the twentieth century. Ranging across the state from the islands of the Bering Sea to the interior forests, Alaska Native Art provides a living context for beadwork and ivory carving, basketry and skin sewing. Examples of work from Tlingit, Aleutian Islanders, Pacific Eskimo, Athabascan, Yupik, and Inupiaq artists make this volume the most comprehensive study of Alaskan art ever published. Alaska Native Art examines the concept of tradition in the modern world. Alaska Native Art is a volume to treasure, a tribute to the incredible vision of Alaska's artists and to the enduring traditions of all of Alaska's Native peoples.
"From diversity comes strength and wisdom": this was the guiding principle for selecting the articles in this collection. Because there is no single voice, identity, history, or cultural experience that represents the women of the First Nations, a realistic picture will have many facets. Accordingly, the authors in Women of the First Nations include Native and non-Native scholars, feminists, and activists from across Canada.Their work examines various aspects of Aboriginal women's lives from a variety of theoretical and personal perspectives. They discuss standard media representations, as well as historical and current realities. They bring new perspectives to discussions on Aboriginal art, literature, historical, and cultural contributions, and they offer diverse viewpoints on present economic, environmental, and political issues.This collection counters the marginalization and silencing of First Nations women's voices and reflects the power, strength, and wisdom inherent in their lives.
This book explores the conceptual basis for the events and processes in the prehistory of the Athapaskans, one of the most wide-spread peoples in western North America. The author bases his research on the premise that social structure is not passively dependent on the technological and economic bases of society, and argues that, ultimately, kinshi
Power is understood to be manifested in a multiplicity of ways: through cosmology, economic control, and formal hierarchy. In the Native societies examined, power is continually created and redefined through individual life stages and through the history of the society. The important issue is autonomy - whether, or to what extent, individuals are autonomous in living their lives. Each author demonstrates that women in a particular cultural area of aboriginal North America had (and have) more power than many previous observers have claimed.
"A history of Alaskan Athapaskans is a work which fills a gap in information about Athapaskans in Alaska, their culture, and their history. The book is divided into two parts: a description of Athapaskan culture as it was about the early to middle nineteenth century, and a historical narrative. This is a fascinating and informative book, useful for both scholar and lay person"--Back cover.
Why did native hunters in the wilds of northern B.C, the Yukon and Alaska trace their ancestry through the mother’s side of the family? The author has given a definitive answer to this question which has long puzzled scholars and others.
Changing Women, Changing History is a bibliographic guide to the scholarship, both English and French, on Canadian's women's history. Organized under broad subject headings, and accompanied by author and subject indices it is accessible and comprehensive.
First published in 1990, The Myths We Live By explores how memory and tradition are continually reshaped and recycled to make sense of the past from the standpoint of the present. The book makes use of the rich material of recorded life stories, with examples stretching from the transient myths of contemporary Italian school children on strike, back to the family legends of classical Greece, and the traditional storytelling of Canadian Indians. The range of examples is international and together they advocate a transformed history, which actively relates subjective and objective, past and present, politics and poetry, and highlights history as a living force in the present. The Myths We Live By will appeal to anyone interested in oral history, memory, and myth.
A reconstruction of Apachean history and culture that sheds much light on the origins, dispersions, and relationships of Apache groups. Mention “Apaches,” and many Anglo-Americans picture the “marauding savages” of western movies or impoverished reservations beset by a host of social problems. But, like most stereotypes, these images distort the complex history and rich cultural heritage of the Apachean peoples, who include the Navajo, as well as the Western, Chiricahua, Mescalero, Jicarilla, Lipan, and Kiowa Apaches. In this pioneering study, Richard Perry synthesizes the findings of anthropology, ethnology, linguistics, archaeology, and ethnohistory to reconstruct the Apachean past and offer a fuller understanding of the forces that have shaped modern Apache culture. While scholars generally agree that the Apacheans are part of a larger group of Athapaskan-speaking peoples who originated in the western Subarctic, there are few archaeological remains to prove when, where, and why those northern cold dwellers migrated to the hot deserts of the American Southwest. Using an innovative method of ethnographic reconstruction, however, Perry hypothesizes that these nomadic hunters were highly adaptable and used to exploiting the resources of a wide range of mountainous habitats. When changes in their surroundings forced the ancient Apacheans to expand their food quest, it was natural for them to migrate down the “mountain corridor” formed by the Rocky Mountain chain. Perry is the first researcher to attempt such an extensive reconstruction, and his study is the first to deal with the full range of Athapaskan-speaking peoples. His method will be instructive to students of other cultures who face a similar lack of historical and archaeological data.