The split of Orayvi, the largest Hopi town, in 1906, continues to resonate as a profound event in Puebloan cultural history, exemplary for anthropological explanations of fission in small-scale, kin-based human societies. Multiple hypotheses have been offered (sociological, materialist, ideological, and agential), each pointing to alternative, often mutually exclusive, causes. But effective analysis of the split crucially depends upon accurate data and apposite conceptual tools. The received picture of Orayvi, both empirically and analytically, is seriously flawed, notably owing to neglect of the archival record. With particular attention to demography, social forms, and material conditions, this monograph seeks to redress those flaws, both structurally and historically. A new assessment of social structure focuses on the interplay of matrilineal kinship with Orayvi's 'houses' and ritual sodalities. An examination of material conditions, especially in Oraibi Wash farmlands, draws on unconsidered survey and allotment records. The exact population of Orayvi in 1906 is reconstructed from an array of census sources (presented in detail), and correlated by houses, kinship groups, and ritual sodalities. An extended appendix (Part II) presents a series of unpublished documents. The work's principal aim is to produce a comprehensive picture of the Orayvi split's sociology, economy, demography, and history. As a 'total social fact, ' the Orayvi split resists reductive explanation to just one set of factors, and requires detailed attention to contexts both structural and historical, material and cognitive.

The split of Orayvi, the largest Hopi town, in 1906, continues to resonate as a profound event in Puebloan cultural history, exemplary for anthropological explanations of fission in small-scale, kin-based human societies. Multiple hypotheses have been offered (sociological, materialist, ideological, and agential), each pointing to alternative, often mutually exclusive, causes. But effective analysis of the split crucially depends upon accurate data and apposite conceptual tools. The received picture of Orayvi, both empirically and analytically, is seriously flawed, notably owing to neglect of the archival record. With particular attention to demography, social forms, and material conditions, this monograph seeks to redress those flaws, both structurally and historically. A new assessment of social structure focuses on the interplay of matrilineal kinship with Orayvi's 'houses' and ritual sodalities. An examination of material conditions, especially in Oraibi Wash farmlands, draws on unconsidered survey and allotment records. The exact population of Orayvi in 1906 is reconstructed from an array of census sources (presented in detail), and correlated by houses, kinship groups, and ritual sodalities. An extended appendix (Part II) presents a series of unpublished documents. The work's principal aim is to produce a comprehensive picture of the Orayvi split's sociology, economy, demography, and history. As a 'total social fact, ' the Orayvi split resists reductive explanation to just one set of factors, and requires detailed attention to contexts both structural and historical, material and cognitive.

Volume II documents and analyses genocide and extermination throughout the early modern and modern eras. It tracks their global expansion as European and Asian imperialisms, and Euroamerican settler colonialism, spread across the globe before the Great War, forging new frontiers and impacting Indigenous communities in Europe, Asia, North America, Africa, and Australia. Twenty-five historians with expertise on specific regions explore examples on five continents, providing comparisons of nine cases of conventional imperialism with nineteen of settler colonialism, and offering a substantial basis for assessing the various factors leading to genocide. This volume also considers cases where genocide did not occur, permitting a global consideration of the role of imperialism and settler-Indigenous relations from the sixteenth to the early twentieth centuries. It ends with six pre-1918 cases from Australia, China, the Middle East, Africa, and Europe that can be seen as 'premonitions' of the major twentieth-century genocides in Europe and Asia.

The first in-depth study of a range of literature written by Native Americans who attended government-run boarding schools. Changed Forever is the first study to gather a range of texts produced by Native Americans who, voluntarily or through compulsion, attended government-run boarding schools in the last decades of the nineteenth and the first decades of the twentieth centuries. Arnold Krupat examines Hopi, Navajo, and Apache boarding-school narratives that detail these students’ experiences. The book’s analyses are attentive to the topics (topoi) and places (loci)of the boarding schools. Some of these topics are: (re-)Naming students, imposing on them the regimentation of Clock Time, compulsory religious instruction and practice, and corporal punishment, among others. These topics occur in a variety of places, like the Dormitory, the Dining Room, the Chapel, and the Classroom. Krupat’s close readings of these narratives provide cultural and historical context as well as critical commentary. In her study of the Chilocco Indian School, K. Tsianina Lomawaima asked poignantly, “What has become of the thousands of Indian voices who spoke the breath of boarding-school life?” Changed Forever lets us hear some of them.

The dramatic split of the Hopi community of Orayvi in 1906 had lasting consequences not only for the people of Third Mesa but also for the very buildings around which they centered their lives. This book examines architectural and other effects of that split, using architectural change as a framework with which to understand social and cultural processes at prehistoric Southwestern pueblos. Catherine Cameron examines architectural change at Orayvi from 1871 to 1948, a period of great demographic and social upheaval. Her study is unique in its use of historic photographs to document and understand abandonment processes and apply that knowledge to prehistoric sites. Photos taken by tourists, missionaries, and early anthropologists during the late nineteenth century portray original structures, while later photos show how Orayvi buildings changed over a period of almost eighty years. Census data relating to house size and household configuration shed additional light on social change in the pueblo. Examining change at Orayvi afforded an opportunity to study the architectural effects of an event that must have happened many times in the past--the partial abandonment of a pueblo--by tracing the effects of sudden population decline on puebloan architecture. Cameron's work provides clues to how and why villages were abandoned and re-established repeatedly in the prehistoric Southwest as it offers a unique window on the relationship between Pueblo houses and the living people who occupied them.

In the summer of 1912 Hopi runner Louis Tewanima won silver in the 10,000-meter race at the Stockholm Olympics. In that same year Tewanima and another champion Hopi runner, Philip Zeyouma, were soundly defeated by two Hopi elders in a race hosted by members of the tribe. Long before Hopis won trophy cups or received acclaim in American newspapers, Hopi clan runners competed against each other on and below their mesas—and when they won footraces, they received rain. Hopi Runners provides a window into this venerable tradition at a time of great consequence for Hopi culture. The book places Hopi long-distance runners within the larger context of American sport and identity from the early 1880s to the 1930s, a time when Hopis competed simultaneously for their tribal communities, Indian schools, city athletic clubs, the nation, and themselves. Author Matthew Sakiestewa Gilbert brings a Hopi perspective to this history. His book calls attention to Hopi philosophies of running that connected the runners to their villages; at the same time it explores the internal and external forces that strengthened and strained these cultural ties when Hopis competed in US marathons. Between 1908 and 1936 Hopi marathon runners such as Tewanima, Zeyouma, Franklin Suhu, and Harry Chaca navigated among tribal dynamics, school loyalties, and a country that closely associated sport with US nationalism. The cultural identity of these runners, Sakiestewa Gilbert contends, challenged white American perceptions of modernity, and did so in a way that had national and international dimensions. This broad perspective linked Hopi runners to athletes from around the world—including runners from Japan, Ireland, and Mexico—and thus, Hopi Runners suggests, caused non-Natives to reevaluate their understandings of sport, nationhood, and the cultures of American Indian people.

Christians today are focused on two important creation topics: how the world came to be and how we should care for it. A highly respected Old Testament theologian recommends that before discussing these questions, we focus on God the Creator and God's ongoing work in creation. We should explore what the Bible tells us and let the text set the agenda for our reflections. Combining his storytelling gift with rigorous biblical exegesis and deep reflection, Ben Ollenburger describes the action of God the Creator as presented throughout the Old Testament. He shows how creation is about more than origins. It is about God acting against the hostile forces of chaos that can be historical, political, and military. About how God created a well-ordered world, and how human transgression ruptures God's relationship with humans and threatens creation. About how God responds as Creator to those threats by disturbing and reordering the disorder, bringing about what God intended--a world ordered in the social, political, and natural realms that is characterized by the justice, righteousness, and peace required for human flourishing.

Becoming Hopi is a comprehensive look at the history of the people of the Hopi Mesas as it has never been told before. The product of more than fifteen years of collaboration between tribal and academic scholars, this volume presents groundbreaking research demonstrating that the Hopi Mesas are among the great centers of the Pueblo world.

In this book, Jonathan H. Turner combines sociology, evolutionary biology, cladistic analysis from biology, and comparative neuroanatomy to examine human nature as inherited from common ancestors shared by humans and present-day great apes. Selection pressures altered this inherited legacy for the ancestors of humans—termed hominins for being bipedal—and forced greater organization than extant great apes when the hominins moved into open-country terrestrial habitats. The effects of these selection pressures increased hominin ancestors’ emotional capacities through greater social and group orientation. This shift, in turn, enabled further selection for a larger brain, articulated speech, and culture along the human line. Turner elaborates human nature as a series of overlapping complexes that are the outcome of the inherited legacy of great apes being fed through the transforming effects of a larger brain, speech, and culture. These complexes, he shows, can be understood as the cognitive complex, the psychological complex, the emotions complex, the interaction complex, and the community complex.