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Describes the lives and achievements of American Indians and discusses their contributions to the world.
"A compelling and definitive history...of racist preconceptions in white behavior toward native Americans."—Leo Marx, The New York Times Book Review Columbus called them "Indians" because his geography was faulty. But that name and, more important, the images it has come to suggest have endured for five centuries, not only obscuring the true identity of the original Americans but serving as an ideological weapon in their subjugation. Now, in this brilliant and deeply disturbing reinterpretation of the American past, Robert Berkhofer has written an impressively documented account of the self-serving stereotypes Europeans and white Americans have concocted about the "Indian": Noble Savage or bloodthirsty redskin, he was deemed inferior in the light of western, Christian civilization and manipulated to its benefit. A thought-provoking and revelatory study of the absolute, seemingly ineradicable pervasiveness of white racism, The White Man's Indian is a truly important book which penetrates to the very heart of our understanding of ourselves. "A splendid inquiry into, and analysis of, the process whereby white adventurers and the white middle class fabricated the Indian to their own advantage. It deserves a wide and thoughtful readership."—Chronicle of Higher Education
Eloh’, a Cherokee word, is usually translated by anthropologists as "religion," but it also simultaneously encompasses history, culture, knowledge, law, and land. In this provocative work, Jace Weaver interlaces these seemingly disparate meanings to form a coherent approach to Native American Studies. In nineteen interrelated chapters, Weaver presents a range of experiences shared by native peoples in the Americas, from the distant past to the uncertain future. He examines Indian creative output, from oral tradition to the postmodern wordplay of Gerald Vizenor, and brings to light previously overlooked texts. Weaver also tackles up-to-the-minute issues, including environmental crises, Native American spirituality, repatriation of Indian remains and cultural artifacts, and international human rights.
During the 1990s the politicians and media pundits argued that we experienced the most dramatic financial upturn in the history of the United States. Yet, today in the year 2001 forty-five million people lack health insurance; thirty-five million experience hunger, millions are functionally illiterate, and anyone living in Philadelphia who earns the minimum wage, needs to work eighty-four hours per week to avoid homelessness. When we look at the facts, the so-called financial upturn of the 1990s was a myth for eighty percent of the population. Today, when we adjust for inflation, the least affluent eighty percent of the population earns no more than they did in the early 1970s, yet they routinely work more hours. As harsh as all these conditions are, an all out collapse of the economy is possible in our lifetimes. While these conditions exist an enormous amount of waste is generated in the world. Whether we purchase a tooth pick or a town house, we pay for services which add nothing to those commodities. When we need medical care we would never go to an insurance agent, yet insurance companies profit off of our need for health care. When we purchase a house we dont rely on bankers to build the house, yet banks collect enormous sums in interest payments for the purchase of homes. When we turn on the television we see advertising which adds nothing to the quality of the programming, yet we pay more for commodities because of advertising. These few examples show how there are enormous resources which could be used to make dramatic improvements in the standard of living throughout the world. Looking Back From 2101 is a novel which imagines what the world might look like if human needs were the top priority, and the primary motivating force of society was human solidarity. This book has a similar theme as Looking Backwards by Edward Bellemy which was written in 1887 and sold millions of copies throughout the world. Harry Goldberg is a factory worker in the year 2001. One night he goes to sleep and doesnt awaken until the year 2101. In this world of the future Harry discovers that poverty has been eliminated, yet people are only asked to work for twenty hours per week. The government strives to eliminate alienation from the workplace, and to organize industrial production in a way that is harmonious with the environment. Everyone who is born into this world has many rights which they can use throughout their lifetimes. These include the right to food, clothing, housing, health care, education, communication, transportation, and exposure to the arts or recreational activities. Everyone is also encouraged to offer their opinions concerning any and all topics. From the perspective of this future world Harry proceeds to have a series of conversations with African Americans, women, a Puerto Rican, a Native American, a farmer, a garment worker, a doctor, and a student where they explore how and why the world was transformed. Harry begins to realize that all the advances which he is witnessing in this new world were indeed possible in the twentieth century. These changes didnt occur because of scientific achievements or brilliant political leaders. The transformation of society came about because of the determination of the masses of people to construct a world where human needs are more important than profits, and human solidarity is the best way of motivating working people. Looking Back From 2101 is an attempt to contrast the world as it exists from the world as it might be. While politicians and media pundits tell us what we cant achieve, this book makes an attempt to look at what is possible.
2019 Choice Outstanding Academic Title In Life of the Indigenous Mind David Martínez examines the early activism, life, and writings of Vine Deloria Jr. (1933–2005), the most influential indigenous activist and writer of the twentieth century and one of the intellectual architects of the Red Power movement. An experienced activist, administrator, and political analyst, Deloria was motivated to activism and writing by his work as executive director of the National Congress of American Indians, and he came to view discourse on tribal self-determination as the most important objective for making a viable future for tribes. In this work of both intellectual and activist history, Martínez assesses the early life and legacy of Deloria’s “Red Power Tetralogy,” his most powerful and polemical works: Custer Died for Your Sins (1969), We Talk, You Listen (1970), God Is Red (1973), and Behind the Trail of Broken Treaties (1974). Deloria’s gift for combining sharp political analysis with a cutting sense of humor rattled his adversaries as much as it delighted his growing readership. Life of the Indigenous Mind reveals how Deloria’s writings addressed Indians and non-Indians alike. It was in the spirit of protest that Deloria famously and infamously confronted the tenets of Christianity, the policies of the Bureau of Indian Affairs, and the theories of anthropology. The concept of tribal self-determination that he initiated both overturned the presumptions of the dominant society, including various “Indian experts,” and asserted that tribes were entitled to the rights of independent sovereign nations in their relationship with the United States, be it legally, politically, culturally, historically, or religiously.
Preclassical and indigenous nonwestern military institutions and methods of warfare are the chief subjects of this annotated bibliography of work published 1967–1997. Classical antiquity, post-Roman Europe, and the westernized armed forces of the 20th century, although covered, receive less systematic attention. Emphasis is on historical studies of military organization and the relationships between military and other social institutions, rather than wars and battles. Especially rich in references to the periodical literature, the bibliography is divided into eight parts: (1) general and comparative topics; (2) the ancient world; (3) Eurasia since antiquity; (4) sub-Saharan Africa and Oceania; (5) pre-Columbian America; (6) postcontact America; (7) the contemporary nonwestern world; and (8) philosophical, social scientific, natural scientific, and other works not primarily historical.