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In the fall of 1886, Boston philanthropist Mary Tileston Hemenway sponsored an archaeological expedition to the American Southwest. Directed by anthropologist Frank Hamilton Cushing, the Hemenway Expedition sought to trace the ancestors of the Zu–is with an eye toward establishing a museum for the study of American Indians. In the third year of fieldwork, Hemenway's overseeing board fired Cushing based on doubts concerning his physical health and mental stability, and much of the expedition's work went unpublished. Today, however, it is recognized as a critical base for research into all of southwestern prehistory. Drawing on materials housed in half a dozen institutions and now brought together for the first time, this projected seven-volume work presents a cultural history of the Hemenway Expedition and early anthropology in the American Southwest, told in the voices of its participants and interpreted by contemporary scholars. Taken as a whole, the series comprises a thorough study and presentation of the cultural, historical, literary, and archaeological significance of the expedition, with each volume posing distinct themes and problems through a set of original writings such as letters, reports, and diaries. Accompanying essays guide readers to a coherent understanding of the history of the expedition and discuss the cultural and scientific significance of these data in modern debates. This first volume, The Southwest in the American Imagination, presents the writings of Sylvester Baxter, a journalist who became Cushing's friend and publicist in the early 1880s and who traveled to the Southwest and wrote accounts of the expedition. Included are Baxter's early writings about Cushing and the Southwest, from 1881 to 1883, which reported enthusiastically on the anthropologist's work and lifestyle at Zu–i before the expedition. Also included are published accounts of the Hemenway Expedition and its scientific promise, from 1888 to 1889, drawing on Baxter's central role in expedition affairs as secretary-treasurer of the advisory board. Series co-editor Curtis Hinsley provides an introductory essay that reviews Baxter's relationship with Cushing and his career as a journalist and civic activist in Boston, and a closing essay that inquires further into the lasting implications of the "invention of the Southwest," arguing that this aesthetic was central to the emergence and development of southwestern archaeology. Seen a century later, the Hemenway Expedition provides unusual insights into such themes as the formation of a Southwestern identity, the roots of museum anthropology, gender relations and social reform in the late nineteenth century, and the grounding of American nationhood in prehistoric cultures. It also conveys an intellectual struggle, ongoing today, to understand cultures that are different from the dominant culture and to come to grips with questions concerning America's meaning and destiny.
In Writing Anthropology, fifty-two anthropologists reflect on scholarly writing as both craft and commitment. These short essays cover a wide range of territory, from ethnography, genre, and the politics of writing to affect, storytelling, authorship, and scholarly responsibility. Anthropological writing is more than just communicating findings: anthropologists write to tell stories that matter, to be accountable to the communities in which they do their research, and to share new insights about the world in ways that might change it for the better. The contributors offer insights into the beauty and the function of language and the joys and pains of writing while giving encouragement to stay at it—to keep writing as the most important way to not only improve one’s writing but to also honor the stories and lessons learned through research. Throughout, they share new thoughts, prompts, and agitations for writing that will stimulate conversations that cut across the humanities. Contributors. Whitney Battle-Baptiste, Jane Eva Baxter, Ruth Behar, Adia Benton, Lauren Berlant, Robin M. Bernstein, Sarah Besky, Catherine Besteman, Yarimar Bonilla, Kevin Carrico, C. Anne Claus, Sienna R. Craig, Zoë Crossland, Lara Deeb, K. Drybread, Jessica Marie Falcone, Kim Fortun, Kristen R. Ghodsee, Daniel M. Goldstein, Donna M. Goldstein, Sara L. Gonzalez, Ghassan Hage, Carla Jones, Ieva Jusionyte, Alan Kaiser, Barak Kalir, Michael Lambek, Carole McGranahan, Stuart McLean, Lisa Sang Mi Min, Mary Murrell, Kirin Narayan, Chelsi West Ohueri, Anand Pandian, Uzma Z. Rizvi, Noel B. Salazar, Bhrigupati Singh, Matt Sponheimer, Kathleen Stewart, Ann Laura Stoler, Paul Stoller, Nomi Stone, Paul Tapsell, Katerina Teaiwa, Marnie Jane Thomson, Gina Athena Ulysse, Roxanne Varzi, Sita Venkateswar, Maria D. Vesperi, Sasha Su-Ling Welland, Bianca C. Williams, Jessica Winegar
Examines how the Southwest emerged as a symbolic cultural space for Anglos, from 1880 through the early decades of the twentieth century, particularly in the works of amateur ethnographer Charles Lummis, pulp novelist Zane Grey, translator of Indian songs Mary Austin, and modernist author Willa Cather.
"The multiple, vivid colors of scarlet macaws and their ability to mimic human speech are key reasons they were and are significant to the Native peoples of the southwestern U.S. and northwest New Mexico. Although the birds' natural habitat is the tropical forests of Mexico and Central America, they were present at multiple archaeological sites in the region. Leading experts in southwestern archaeology explore the reasons why"--
Using as case studies his own observations of Australian Aborigines, and those of others, the author presents a unified theory of ethnoarchaeology.
Field Man is the captivating memoir of renowned southwestern archaeologist Julian Dodge Hayden, a man who held no professional degree or faculty position but who camped and argued with a who's who of the discipline, including Emil Haury, Malcolm Rogers, Paul Ezell, and Norman Tindale. This is the personal story of a blue-collar scholar who bucked the conventional thinking on the antiquity of man in the New World, who brought a formidable pragmatism and "hand sense" to the identification of stone tools, and who is remembered as the leading authority on the prehistory of the Sierra Pinacate in northwestern Mexico. But Field Man is also an evocative recollection of a bygone time and place, a time when archaeological trips to the Southwest were "expeditions," when a man might run a Civilian Conservation Corps crew by day and study the artifacts of ancient peoples by night, when one could honeymoon by a still-full Gila River, and when a Model T pickup needed extra transmissions to tackle the back roads of Arizona. To say that Julian Hayden led an eventful life would be an understatement. He accompanied his father, a Harvard-trained archaeologist, on influential excavations, became a crew chief in his own right, taught himself silversmithing, married a "city girl," helped build the Yuma Air Field, worked as a civilian safety officer, and was a friend and mentor to countless students. He also crossed paths with leading figures in other fields. Barry Goldwater and even Frank Lloyd Wright turn up in this wide-ranging narrative of a "desert rat" who was at once a throwback and--as he only half-jokingly suggests--ahead of his time. Field Man is the product of years of interviews with Hayden conducted by his colleagues and friends Bill Broyles and Diane Boyer. It is introduced by noted southwestern anthropologist J. Jefferson Reid, and contains an epilogue by Steve Hayden, one of Julian's sons.
This beautiful reprint tells the story of an idea, "The Southwest," through the development of American anthropology and archaeology.
Southwestern archaeology has long been fascinated with the scale and frequency of movement in Pueblo history, from great migrations to short-term mobility. By collaborating with Pueblo communities, archaeologists are learning that movement was—and is—much more than the result of economic opportunity or a response to social conflict. Movement is one of the fundamental concepts of Pueblo thought and is essential in shaping the identities of contemporary Pueblos. The Continuous Path challenges archaeologists to take Pueblo notions of movement seriously by privileging Pueblo concepts of being and becoming in the interpretation of anthropological data. In this volume, archaeologists, anthropologists, and Native community members weave multiple perspectives together to write histories of particular Pueblo peoples. Within these histories are stories of the movements of people, materials, and ideas, as well as the interconnectedness of all as the Pueblo people find, leave, and return to their middle places. What results is an emphasis on historical continuities and the understanding that the same concepts of movement that guided the actions of Pueblo people in the past continue to do so into the present and the future. Movement is a never-ending and directed journey toward an ideal existence and a continuous path of becoming. This path began as the Pueblo people emerged from the underworld and sought their middle places, and it continues today at multiple levels, integrating the people, the village, and the individual.
This book is about the tangled relationship between Native peoples and archaeologists in the American Southwest. Even as this relationship has become increasingly significant for both "real world" archaeological practice and studies in the history of anthropology, no other single book has synthetically examined how Native Americans have shaped archaeological practice in the Southwest and how archaeological practice has shaped Native American communities. From oral traditions to repatriations to disputes over sacred sites, the next generation of archaeologists (as much as the current generation) needs to grapple with the complex social and political history of the Southwest's Indigenous communities, the values and interests those communities have in their own cultural legacies, and how archaeological science has impacted and continues to impact Indian country.
Tewa Worlds tells a history of eight centuries of the Tewa people, set among their ancestral homeland in northern New Mexico. Bounded by four sacred peaks and bisected by the Rio Grande, this is where the Tewa, after centuries of living across a vast territory, reunited and forged a unique type of village life. It later became an epicenter of colonialism, for within its boundaries are both the ruins of the first Spanish colonial capital and the birthplace of the atomic bomb. Yet through this dramatic change the Tewa have endured and today maintain deep connections with their villages and a landscape imbued with memory and meaning. Anthropologists have long trekked through Tewa country, but the literature remains deeply fractured among the present and the past, nuanced ethnographic description, and a growing body of archaeological research. Samuel Duwe bridges this divide by drawing from contemporary Pueblo philosophical and historical discourse to view the long arc of Tewa history as a continuous journey. The result is a unique history that gives weight to the deep past, colonial encounters, and modern challenges, with the understanding that the same concepts of continuity and change have guided the people in the past and present, and will continue to do so in the future. Focusing on a decade of fieldwork in the northern portion of the Tewa world—the Rio Chama Valley—Duwe explores how incorporating Pueblo concepts of time and space in archaeological interpretation critically reframes ideas of origins, ethnogenesis, and abandonment. It also allows archaeologists to appreciate something that the Tewa have always known: that there are strong and deep ties that extend beyond modern reservation boundaries.