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Yakama Rising argues that Indigenous communities themselves have the answers to the persistent social problems they face. This book contributes to discourses of Indigenous social change by articulating a Yakama decolonizing praxis that advances the premise that grassroots activism and cultural revitalization are powerful examples of decolonization.
Native Foodways is the first scholarly collection of essays devoted exclusively to the interplay of Indigenous religious traditions and foodways in North America. Drawing on diverse methodologies, the essays discuss significant confluences in selected examples of these religious traditions and foodways, providing rich individual case studies informed by relevant historical, ethnographic, and comparative data. Many of the essays demonstrate how narrative and active elements of selected Indigenous North American religious traditions have provided templates for interactive relationships with particular animals and plants, rooted in detailed information about their local environments. In return, these animals and plants have provided these Native American communities with sustenance. Other essays provide analyses of additional contemporary and historical North American Indigenous foodways while also addressing issues of tradition and cultural change. Scholars and other readers interested in ecology, climate change, world hunger, colonization, religious studies, and cultural studies will find this book to be a valuable resource.
Many indigenous Hawaiian men have felt profoundly disempowered by the legacies of colonization and by the tourist industry, which, in addition to occupying a great deal of land, promotes a feminized image of Native Hawaiians (evident in the ubiquitous figure of the dancing hula girl). In the 1990s a group of Native men on the island of Maui responded by refashioning and reasserting their masculine identities in a group called the Hale Mua (the “Men’s House”). As a member and an ethnographer, Ty P. Kāwika Tengan analyzes how the group’s mostly middle-aged, middle-class, and mixed-race members assert a warrior masculinity through practices including martial arts, woodcarving, and cultural ceremonies. Some of their practices are heavily influenced by or borrowed from other indigenous Polynesian traditions, including those of the Māori. The men of the Hale Mua enact their refashioned identities as they participate in temple rites, protest marches, public lectures, and cultural fairs. The sharing of personal stories is an integral part of Hale Mua fellowship, and Tengan’s account is filled with members’ first-person narratives. At the same time, Tengan explains how Hale Mua rituals and practices connect to broader projects of cultural revitalization and Hawaiian nationalism. He brings to light the tensions that mark the group’s efforts to reclaim indigenous masculinity as they arise in debates over nineteenth-century historical source materials and during political and cultural gatherings held in spaces designated as tourist sites. He explores class status anxieties expressed through the sharing of individual life stories, critiques of the Hale Mua registered by Hawaiian women, and challenges the group received in dialogues with other indigenous Polynesians. Native Men Remade is the fascinating story of how gender, culture, class, and personality intersect as a group of indigenous Hawaiian men work to overcome the dislocations of colonial history.
Reimagines how race, ethnicity, imperialism, and colonialism can be central to social science research and methods There is a growing consensus that the discipline of sociology and the social sciences broadly need to engage more thoroughly with the legacy and the present day of colonialism, Indigenous/settler colonialism, imperialism, and racial capitalism in the United States and globally. In Disciplinary Futures, a cross-section of scholars comes together to engage sociology and the social sciences by way of these paradigms, particularly from the influence of disciplines of American, Ethnic, and Indigenous Studies. With original essays from scholars such as Yến Lê Espiritu, Sunaina Maira, Hōkūlani K. Aikau, Salvador Vidal-Ortiz, Ben Carrington, Yvonne Sherwood, and Gilda L. Ochoa, among others, Disciplinary Futures offers concrete pathways for how the social sciences can expand from the limiting frameworks they traditionally use to study race and racism, namely: the black-white binary, the privileging of the nation-state, the fixation on the US mainland, the underappreciation of post- and settler-colonial studies, the liberal assumptions, and the limited conception of what constitutes data. In turn, the contributors reveal that sociology has many useful questions, methodologies, and approaches to offer scholars of American, Ethnic, and Indigenous Studies. Disciplinary Futuresis an important work, one which renders these disciplines more intellectually expansive and thus better able to tackle urgent issues of injustice.
"The Confederated Tribes and Bands of the Yakama Nation, in association with the University of Washington Press."
Finalist for the 2020 C. Wright Mills Award from the Society for the Study of Social Problems Since time before memory, large numbers of salmon have made their way up and down the Klamath River. Indigenous management enabled the ecological abundance that formed the basis of capitalist wealth across North America. These activities on the landscape continue today, although they are often the site of intense political struggle. Not only has the magnitude of Native American genocide been of remarkable little sociological focus, the fact that this genocide has been coupled with a reorganization of the natural world represents a substantial theoretical void. Whereas much attention has (rightfully) focused on the structuring of capitalism, racism and patriarchy, few sociologists have attended to the ongoing process of North American colonialism. Salmon and Acorns Feed Our People draws upon nearly two decades of examples and insight from Karuk experiences on the Klamath River to illustrate how the ecological dynamics of settler-colonialism are essential for theorizing gender, race and social power today.
On Indian Ground: Northwest is the second of ten regionally focused texts that explores American Indian/Alaska Native/Native Hawaiian education in depth. The text is designed to be used by educators of Native youth and emphasizes best practices found throughout the region. Previous texts on American Indian education make wide-ranging general assumptions that all American Indians are alike. This series promotes specific interventions and relies on Native ways of knowing to highlight place-based educational practices. On Indian Ground: Northwest looks at the history of Indian education across the Pacific Northwest region. Authors also analyze education policy and Tribal education departments to highlight early childhood education, gifted and talented educational practice, parental involvement, language revitalization, counseling, and research. These chapters expose cross-cutting themes of sustainability, historical bias, economic development, health and wellness and cultural competence.
This book is about the lived experiences of first-generation Latino and Latina (Latinx) students going to college in Washington state, combined with an analysis of immigration enforcement practices. The experiences of resilience and creativity exhibited by Latinx students offer a stark contrast with the human rights violations by law enforcement agents, whose collaboration with immigration enforcement is against the law in Washington state. The book explores the work of the University of Washington Center for Human Rights, particularly its work to defend and promote immigrants’ rights in Washington state. The Center documents the collaboration and information sharing of local and state law enforcement with federal immigration enforcement agencies, which predominantly target Latinx communities in Eastern Washington. Since such collaboration and information sharing is now illegal under Washington state laws, the findings of the work of the Center for Human Rights can be used by frontline human rights organizations in Washington state to advocate for stronger compliance by local and state law enforcement, and stronger protection of immigrants’ rights. In addition to documenting the work of the Center for Human Rights, this book offers a collection of oral histories from UW students or alumni from Eastern Washington who self-identify as Latinx. Latinx is a gender-neutral term for individuals who descend from Latin American ancestry and culture. These Latinx stories offer a glimpse of the rich lived experiences in some of the communities that suffer the racial profiling and abuses of immigration enforcement. These are the communities of migrant farmworkers that tend and harvest the fruits and agricultural produce of Washington, the communities of origin of many of the students at the University of Washington.
White settlers saw land for the taking. They failed to consider the perspective of the people already here. In The Land Is Not Empty, author Sarah Augustine unpacks the harm of the Doctrine of Discovery—a set of laws rooted in the fifteenth century that gave Christian governments the moral and legal right to seize lands they “discovered” despite those lands already being populated by indigenous peoples. Legitimized by the church and justified by a misreading of Scripture, the Doctrine of Discovery says a land can be considered “empty” and therefore free for the taking if inhabited by “heathens, pagans, and infidels.” In this prophetic book, Augustine, a Pueblo woman, reframes the colonization of North America as she investigates ways that the Doctrine of Discovery continues to devastate indigenous cultures, and even the planet itself, as it justifies exploitation of both natural resources and people. This is a powerful call to reckon with the root causes of a legacy that continues to have devastating effects on indigenous peoples around the globe and a call to recognize how all of our lives and our choices are interwoven. ​ What was done in the name of Christ must be undone in the name of Christ, the author claims. The good news of Jesus means there is still hope for the righting of wrongs. Right relationship with God, others, and the earth requires no less.
With contributions from a wide array of scholars and activists, including leading Chicana feminists from the period, this groundbreaking anthology is the first collection of scholarly essays and testimonios that focuses on Chicana organizing, activism, and leadership in the movement years. The essays in Chicana Movidas: New Narratives of Activisim and Feminism in the Movement Era demonstrate how Chicanas enacted a new kind of politica at the intersection of race, class, gender, and sexuality, and developed innovative concepts, tactics, and methodologies that in turn generated new theories, art forms, organizational spaces, and strategies of alliance. These are the technologies of resistance documented in Chicana Movidas, a volume that brings together critical biographies of Chicana activists and their bodies of work; essays that focus on understudied organizations, mobilizations, regions, and subjects; examinations of emergent Chicana archives and the politics of collection; and scholarly approaches that challenge the temporal, political, heteronormative, and spatial limits of established Chicano movement narratives. Charting the rise of a field of knowledge that crosses the boundaries of Chicano studies, feminist theory, and queer theory, Chicana Movidas: New Narratives of Activisim and Feminism in the Movement Era offers a transgenerational perspective on the intellectual and political legacies of early Chicana feminism.