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As tourists increasingly moved across the United States in the late nineteenth and early twentieth centuries, a surprising number of communities looked to capitalize on the histories of Native American people to create tourist attractions. From the Happy Canyon Indian Pageant and Wild West Show in Pendleton, Oregon, to outdoor dramas like Tecumseh! in Chillicothe, Ohio, and Unto These Hills in Cherokee, North Carolina, locals staged performances that claimed to honor an Indigenous past while depicting that past on white settlers' terms. Linking the origins of these performances to their present-day incarnations, this incisive book reveals how they constituted what Katrina Phillips calls "salvage tourism"—a set of practices paralleling so-called salvage ethnography, which documented the histories, languages, and cultures of Indigenous people while reinforcing a belief that Native American societies were inevitably disappearing. Across time, Phillips argues, tourism, nostalgia, and authenticity converge in the creation of salvage tourism, which blends tourism and history, contestations over citizenship, identity, belonging, and the continued use of Indians and Indianness as a means of escape, entertainment, and economic development.
"As tourists increasingly moved across the United States in the late nineteenth and early twentieth centuries, a surprising number of communities looked to capitalize on the histories of Native American people to create tourist attractions. From the Happy Canyon Indian Pageant and Wild West Show in Pendleton, Oregon, to outdoor dramas like 'Tecumseh!' in Chillicothe, Ohio, and 'Unto These Hills' in Cherokee, North Carolina, locals staged performances that claimed to honor an Indigenous past while depicting that past on white settlers' terms. Linking the origins of these performances to their present-day incarnations, this incisive book reveals how they constituted what Katrina Phillips calls 'salvage tourism' - a set of practices paralleling so-called salvage ethnography, which documented the histories, languages, and cultures of Indigenous people while reinforcing a belief that Native American societies were inevitably disappearing"--
Published in Cooperation with the William P. Clements Center for Southwest Studies, Southern Methodist University. In the late nineteenth century, at a time when Americans were becoming more removed from nature than ever before, U.S. soldiers were uniquely positioned to understand and construct nature's ongoing significance for their work and for the nation as a whole. American ideas and debates about nature evolved alongside discussions about the meaning of frontiers, about what kind of empire the United States should have, and about what it meant to be modern or to make "progress." Soldiers stationed in the field were at the center of these debates, and military action in the expanding empire brought new environments into play. In Taking the Field Amy Kohout draws on the experiences of U.S. soldiers in both the Indian Wars and the Philippine-American War to explore the interconnected ideas about nature and empire circulating at the time. By tracking the variety of ways American soldiers interacted with the natural world, Kohout argues that soldiers, through their words and their work, shaped Progressive Era ideas about both American and Philippine environments. Studying soldiers on multiple frontiers allows Kohout to inject a transnational perspective into the environmental history of the Progressive Era, and an environmental perspective into the period's transnational history. Kohout shows us how soldiers--through their writing, their labor, and all that they collected--played a critical role in shaping American ideas about both nature and empire, ideas that persist to the present.
This book promotes international and interdisciplinary reflections on narratives of exclusion, liminality, dissident power, and the forging of new identities during the last decades. Focusing on the rich case-studies presented by the Spanish-speaking world and beyond, it seeks to generate a deeper understanding of the mechanisms of “othering” and the strategies being developed by the traditionally suppressed voices of marginalized ethnic, gender, and mnemonic communities in order to be heard.
Wardship and the Welfare State examines the ideological dimensions and practical intersections of public policy and Native American citizenship, Indian wardship, and social welfare rights after World War II. By examining Native wardship's intersections with three pieces of mid-twentieth-century welfare legislation--the 1935 Social Security Act, the 1942 Servicemen's Dependents Allowance Act, and the 1944 GI Bill--Mary Klann traces the development of a new conception of first-class citizenship. Wardship and the Welfare State explores how policymakers and legislators have defined first-class citizenship against its apparent opposite, the much older and fraught idea of Indian wardship. Wards were considered dependent, while first-class citizens were considered independent. Wards were thought to receive gratuitous aid from the government, while first-class citizens were considered responsible. Critics of the federal welfare state's expansion in the 1930s through 1960s feared that as more Americans received government aid, they too could become dependent wards, victims of the poverty they saw on reservations. Because critics believed wardship prevented Native men and women from fulfilling expectations of work, family, and political membership, they advocated terminating Natives' trust relationships with the federal government. As these critics mistakenly equated wardship with welfare, state officials also prevented Native people from accessing needed welfare benefits. But to Native peoples wardship was not welfare and welfare was not wardship. Native nations and pan-Native organizations insisted on Natives' government-to-government relationships with the United States and maintained their rights to welfare benefits. In so doing, they rejected stereotyped portrayals of Natives' perpetual poverty and dependency and asserted and defined tribal sovereignty. By illuminating how assumptions about "gratuitous" government benefits limit citizenship, Wardship and the Welfare State connects Native people to larger histories of race, inequality, gender, and welfare in the twentieth-century United States.
This is a book about Andean music, its reception in Japan, and the resultant transcultural connection. Michelle Bigenho toured Japan with Bolivian musicians and dancers and describes how the two nationalites connected with each other through song and dance.
In the 1940s South, it seemed that non-Black Latino people were on the road to whiteness. In fact, in many places throughout the region governed by Jim Crow, they were able to attend white schools, live in white neighborhoods, and marry white southerners. However, by the early 2000s, Latino people in the South were routinely cast as "illegal aliens" and targeted by some of the harshest anti-immigrant legislation in the country. This book helps explain how race evolved so dramatically for this population over the course of the second half of the twentieth century. Cecilia Marquez guides readers through time and place from Washington, DC, to the deep South, tracing how non-Black Latino people moved through the region's evolving racial landscape. In considering Latino presence in the South's schools, its workplaces, its tourist destinations, and more, Marquez tells a challenging story of race-making that defies easy narratives of progressive change and promises to reshape the broader American histories of Jim Crow, the civil rights movement, immigration, work, and culture.
Interactive documentary is still an emerging field that eludes concise definitions or boundaries. Grounded in practice-based research, this collection seeks to expand the sometimes exclusionary field, giving voice to scholars and practitioners working outside the margins. Editors Kathleen M. Ryan and David Staton have curated a collection of chapters written by a global cohort of scholars to explore the ways that interactive documentary as a field of study reveals an even broader reach and definition of humanistic inquiry itself. The contributors included here highlight how emerging digital technologies, collaborative approaches to storytelling, and conceptualizations of practice as research facilitate a deeper engagement with the humanistic inquiry at the center of documentary storytelling, while at the same time providing agency and voice to groups typically excluded from positions of authority within documentary and practice-based research, as a whole. This collection represents a key contribution to the important, and vocal, debates within the field about how to avoid replicating colonial practices and privileging. This is an important book for practice-based researchers as well as advanced-level media and communication students studying documentary media practices, interactive storytelling, immersive media technologies, and digital methodologies.
A magisterial history of Indigenous North America that places the power of Native nations at its center, telling their story from the rise of ancient cities more than a thousand years ago to fights for sovereignty that continue today “A feat of both scholarship and storytelling.”—Claudio Saunt, author of Unworthy Republic Long before the colonization of North America, Indigenous Americans built diverse civilizations and adapted to a changing world in ways that reverberated globally. And, as award-winning historian Kathleen DuVal vividly recounts, when Europeans did arrive, no civilization came to a halt because of a few wandering explorers, even when the strangers came well armed. A millennium ago, North American cities rivaled urban centers around the world in size. Then, following a period of climate change and instability, numerous smaller nations emerged, moving away from rather than toward urbanization. From this urban past, egalitarian government structures, diplomacy, and complex economies spread across North America. So, when Europeans showed up in the sixteenth century, they encountered societies they did not understand—those having developed differently from their own—and whose power they often underestimated. For centuries afterward, Indigenous people maintained an upper hand and used Europeans in pursuit of their own interests. In Native Nations, we see how Mohawks closely controlled trade with the Dutch—and influenced global markets—and how Quapaws manipulated French colonists. Power dynamics shifted after the American Revolution, but Indigenous people continued to command much of the continent’s land and resources. Shawnee brothers Tecumseh and Tenskwatawa forged new alliances and encouraged a controversial new definition of Native identity to attempt to wall off U.S. ambitions. The Cherokees created institutions to assert their sovereignty on the global stage, and the Kiowas used their power in the west to regulate the passage of white settlers across their territory. In this important addition to the growing tradition of North American history centered on Indigenous nations, Kathleen DuVal shows how the definitions of power and means of exerting it shifted over time, but the sovereignty and influence of Native peoples remained a constant—and will continue far into the future.
Studies of cultural tourism and indigenous identity are fraught with questions concerning exploitation, entitlement, ownership and authenticity. Unease with the idea of leveraging a group identity for commercial gain is ever-present. This anthology articulates some of these debates from a multitude of standpoints. It assimilates the perspectives of members of indigenous communities, non-governmental organizations, tourism practitioners and academic researchers who participated in an action research project that aims to link research to development outcomes.