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Books on the topic 'Indigenous Villages'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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1

Mchenry, James. Indigenous black people of monroe, louisiana and the surrounding cities, towns, and villages: A ... [S.l.]: Xlibris Corp, 2010.

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2

Indigenous leadership and tribal development: A case study of three villages in the District of Santal Parganas, Bihar, India. Varanasi: Bharati Prakashan, 2012.

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3

Jordahl, Mikkel. Counterinsurgency and development in the Altiplano: The role of model villages and the poles of development in the pacification of Guatemala's indigenous highlands. México, D.F: Guatemala Human Rights Commission, 1987.

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4

Carelli, Vincent, Mari Corrêa, Sérgio Bloch, Jean-Claude Bernadet, and Sarah Bailey. Mostra Vídeo nas Aldeias: Um olhar indígena = Video in the Villages exhibition : through Indian eyes : 20 a 25 de abril de 2004. Olinda, Pernambuco, Brasil: Vídeo nas Aldeias, 2004.

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5

Neher, Gerald A. Cultures collide in my Nigeria. McPherson, KS: Gerald Neher Publishing, 2012.

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6

Stahl, Johannes. Cavineño livelihood stategies: A case study from an indigenous village in the Bolivian Amazon. Berlin: Wissenschaftlicher Verlag, 2003.

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7

Coote, H. C. Community use and management of indigenous forests in Malawi: The case of Chemba Village Forest Area. Zomba, Malawi: Forestry Research Institute of Malawi, 1993.

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8

1913-, Foster George McClelland, and United States. Interdepartmental Committee on Scientific and Cultural Cooperation., eds. Cheran: A Sierra Tarascan village. Norman: University of Oklahoma Press, 1998.

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9

Ostler, James. Zuni: A village of silversmiths. [Albuquerque, NM?]: Zuni A:Shiwi Pub., 1996.

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10

To defend ourselves: Ecology and ritual in an Andean village. Prospect Heights, Ill: Waveland Press, 1985.

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11

Barbachano, Fernando Cámara. Sociedades, comunidades y localidades. Mérida, Yucatán: Universidad Autónoma de Yucatán, Facultad de Ciencias Antropológicas, 1998.

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12

Watson, James L. Village life in Hong Kong: Politics, gender, and ritual in the New Territories. Hong Kong: Chinese University Press, 2003.

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13

Civilization, Canadian Museum of. Raven's village: The myths, arts and traditions of Native people from the Pacific Northwest Coast : guide to the Grand Hall, Canadian Museum of Civilization. Hull, Quebec: Canadian Museum of Civilization, 1995.

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14

Civilization, Canadian Museum of. Raven's village: The myths, arts, and traditions of native people from the Pacific Northwest Coast : guide to the Grand Hall, Canadian Museum of Civilization. Hull, Québec: The Museum, 1995.

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15

The changing village environment in Southeast Asia: Applied anthropology and environmental reclamation in the northern Philippines. London: New York : RoutledgeCurzon, 2004.

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16

Birch, Jennifer, and Victor D. Thompson, eds. The Archaeology of Villages in Eastern North America. University Press of Florida, 2018. http://dx.doi.org/10.5744/florida/9781683400462.001.0001.

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The emergence of village-communities profoundly transformed social organization in every part of the world where such societies developed. Contributors to The Archaeology of Villages in Eastern North America employ archaeological and historical evidence to explore the development of villages among eastern North American indigenous societies of the deep and recent past. Rich data sets from archaeology and contemporary social theory are employed to document the physical attributes of villages, the structural organization and aggregation of such entities, what it means to be a villager, cosmological and ritual systems, and how villages were entangled with one another in regional networks. The result is a volume which highlights the similarities and differences in the historical trajectories of village formation and development in eastern North America, as well as the larger processes by which villages have the power to affect large-scale social transformations.
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17

Rothstein, Gary I. Village People - Nourivier, South Africa. Xlibris Corporation, 2006.

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18

A Tale of Three Villages: Indigenous-Colonial Interactions in Southwestern Alaska, 1740-1950. University of Arizona Press, 2016.

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19

Kuiluinī khetʻ ū ̋ Kye ̋ rvā ʾupʻkhyupʻre ̋(1886-97). Ranʻkunʻ: Yuṃ kraññʻkhyakʻCā pe, 2005.

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20

Rāingān phon kāndamnœ̄n ngān kānčhattham phǣnthī sadǣng lǣng thītang mūbān chāokhao nai Prathēt Thai dōi chai remote sensing =: Report on a study of distribution of hilltribe villages in Thailand, using remote sensing technique. [Bangkok]: Khrōngkān Samrūat Khō̜mūn Prachākō̜n Chāokhao, Kō̜ng Samrūat Sapphayākō̜n Thammachāt dūai Dāothīam, Samnakngān Khana Kammakān Wičhai hǣng Chāt, Krasūang Witthayāsāt, Thēknōlōyī, læ Kānphalangngān, 1987.

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21

Cooperation Committee for Cambodia. Analyzing Development Issues., ed. Indigenous response to depletion in natural resources: A study of two Stieng Villages in Snoul District, Kratie Province. [Cambodia]: Cooperation Committee for Cambodia, 2004.

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22

Cooperation Committee for Cambodia. Analyzing Development Issues. Trainees (Round 14) and Team., ed. Indigenous response to depletion in natural resources: A study of two Stieng Villages in Snoul District, Kratie Province. [Phnom Penh]: Cooperation Committee for Cambodia, 2004.

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23

Salcedo, Nancy. A Hiker's Guide to California Native Places: Interpretive Trails, Reconstructed Villages, Rock-Art Sites and the Indigenous Cultures They Evoke. Wilderness Press, 1999.

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24

C, Coote H., and Forestry Research Institute of Malawi., eds. Community use and management of indigenous forests in Malawi: The case of three villages in the Blantyre City Fuelwood Project area. Zomba, Malaŵi: Forestry Research Institute of Malawi, 1993.

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25

D, Lowore J., ed. Community use and management of indigenous trees and forest products in Malawi: The case of four villages close to Chimaliro Forest Reserve. [Zomba, Malawi: Forestry Research Institute of Malawi, 1995.

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26

High, Casey. Shamans and Enemies. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039058.003.0007.

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This chapter examines the themes of shamanism and witchcraft in the context of Waorani–Quichua relations in Toñampari. Even as a growing number of kowori have come to live in Waorani villages, Quichua people continue to have a prominent place in local discussions of enmity and violence. This sense of alterity can be seen in Waorani ideas about shamanism, a practice that is associated closely with Quichuas. This chapter describes indigenous understandings of shamanism and the historical role of shamans in mediating intercultural relations in Amazonia. It considers how Quichuas have become the primary source of both shamanic curing and witchcraft accusations, a seemingly paradoxical situation that reflects indigenous understandings of shamanism and Waorani efforts to “live well” in contemporary villages in the aftermath of violence. The chapter shows that Waorani in Toñampari object to shamanism not because of a lack of belief in its efficacy but because shamanic power presents a threat to the idealized conditions of living in what they call a comunidad (community).
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27

Samutthakhup, Suriyā, ed. Phithīkam thāng sātsanā nai thāna thī pēn konkai kānčhaṭkāṇ sapphayākō̜n phư̄nbān khō̜ng Čhāoʻisān: Religious ritual as an indigenous mechanism for common property resources management in Isan peasant villages. [S.l: s.n., 1994.

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28

Sleeper-Smith, Susan. Indigenous Prosperity and American Conquest. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640587.001.0001.

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Examines the Ohio River valley though an environmental lens and explores the role that American Indian women played in creating a sedentary agrarian village world in this rich and fertile landscape. Focuses on the crescent of Indian communities located along the banks of the Wabash River valley, a major Ohio tributary, to trace the evolution of the agrarian-trading nexus that shaped village life. The agricultural work of Indian women and their involvement in an Indian-controlled fur trade provides a glimpse into a flourishing village world that has escaped historical attention and refutes the notion that this region was continually torn asunder by warfare. Trade and diplomacy allowed Indians to successfully control the Ohio River valley until the late eighteenth century, with neither the French nor the British exercising hegemony over these lands. Instead, Indians incorporated numerous Europeans and vast numbers of Indian refugees into their highly diverse world, enabling different Algonquian-speaking Indians to live adjacent to and with each other, eventually paving the way for the Pan-Indian Confederacies of the late eighteenth and early nineteenth centuries. The Indian world that Americans encountered in the 1780s was an Indian-controlled landscape that they had long defended from repeated foreign intrusions, not the middle ground of fragmented Native groups associated with imperial contact. Until the crushing defeat at Fallen Timbers in 1794, Indians believed that Americans were another wave of intruders that could be repulsed.
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29

Olsen, Dale A. Flutes and the Animal Kingdom. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037887.003.0006.

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Animals are recurring motifs in many flute-related stories because flutes are often made from animal bones, flutists are often hunters of animals, animals are often protectors and helpers of flute-playing humans, they are often messengers of the gods, and so on. This chapter presents stories about relationships between human flutists and animals. Many of the flutetales are also about flute-playing animals, which are often anthropomorphized: They talk, live in villages, have wives and children, and sometimes play musical instruments. Some of these types of folktales and myths are examples to which the concept or theory of “indigenous perspectivism” is applied towards the end of the chapter.
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30

Acuto, Felix, and Ivan Leibowicz. Inca Colonial Encounters and Incorporation in Northern Argentina. Edited by Sonia Alconini and Alan Covey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190219352.013.2.

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This chapter discusses Inca rule over Northern Argentina from a landscape perspective, analyzing the politics of space of Inca imperialism. For the indigenous peoples of this rather large region of the South Andes, this process of colonial encounter entailed their forced relocation, the imposition of an Inca landscape overlapping the native one, the intrusion and remodeling of some of their towns and villages, and the seizure of their sacred places and shrines. Through this strategic intervention and reshaping of the native landscape, the Incas sought to construct a new socio-spatial order that served them to set the relationships with their subjects, to spread their ideology, and to redefine the interaction with supernatural entities.
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31

Kartomi, Margaret. Upstream Minangkabau. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036712.003.0002.

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This chapter explores an aspect of the artistic tradition of the darék—the mystical tiger-capturing songs sung by a shaman and accompanied by his partner shaman on an oblique bamboo flute. Associated with a veneration for the ancestors and spirits of nature, the repertory of tiger-capturing songs (dendang marindu harimau, or dendang manangkok harimau) belongs to the most evocative of the traditional vocal music (dendang) of the Minangkabau highlands. As orthodox ulama do not approve of pre-Muslim tiger music and rituals, the shamans begin their performances with Muslim prayers. After providing an overview of the art of the shaman (ilmu pawang) in Minangkabau villages, the chapter describes the songs sung by the shaman in the tiger-capturing process. The character of the tiger-capturing procedure, with the exception of the Islamic prayers at the beginning, suggests that it originated from indigenous religious beliefs and practices of ancient origins, imbued with a mystical respect for nature (especially the tiger) and the spirits, and containing an element of animal-ancestor veneration.
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32

Amazonian Routes: Indigenous Mobility and Colonial Communities in Northern Brazil. Stanford University Press, 2014.

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33

Eiselt, B. Sunday. Vecino Archaeology and the Politics of Play in New Mexico, USA. Edited by Sally Crawford, Dawn M. Hadley, and Gillian Shepherd. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199670697.013.21.

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In the discussion that follows, I explore the effects of modernity on Hispano (Vecino) children on the Ranchos de Taos Plaza in northern New Mexico (United States of America) from the late 1800s American invasion of the Southwest up to the present infiltration of the village by tourists and travellers. Data are derived from archaeological excavations and survey at two households in the St Francis of Assisi Parish that have been continuously occupied by one extended family, the Tafoyas, for more than a century. The temporal distributions of toys and other childcare products are charted and related to major social changes in the village over four successive phases; Village, Vintage, Retro, and Contemporary. The potential influence of globalization and modernity on children’s lives and identities is revealed within the context of this largely indigenous and Spanish-speaking community.
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34

Ramírez, Paul. Enlightened Immunity. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503604339.001.0001.

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A history of epidemics and disease prevention in eighteenth- and early nineteenth-century Mexico, Enlightened Immunity focuses on the multiethnic and multimedia production of medical knowledge in a time when the governance of healthy populations was central to the pursuits of absolutist monarchies. The book reconstructs the cultural, ritual, and political background of Mexico’s early experiments with childhood vaccines, tracing how the public health response to epidemic disease was thoroughly enmeshed with religion and the church, the spread of Enlightenment ideas about medicine and the body, and the customs and healing practices of indigenous villages. It was not only educated urban elites—doctors and men of science—whose response to outbreaks of disease mattered. Rather, the cast of protagonists crossed ethnic, gender, and class lines: local officials who decided if and how to execute plans that came from Mexico City, rural priests who influenced local practices, peasants and artisans who reckoned with the consequences of quarantine, and Indian tributaries who decided if they would hand their children to vaccinators. By following the public response to anticontagion measures and smallpox vaccine in colonial Mexico, Enlightened Immunity sheds light on fundamental questions about trust, uncertainty, and the role of religion in a period of medical discovery, innovation, and modernization.
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35

Watson, Rubie S., and James L. Watson. Village Life in Hong Kong. The Chinese University Press, 2003.

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36

Mabel, Alicia. Los Pueblos Indigenas De Oaxaca/the Village Of The Native Oaxaca Idians (Tezontle). Fondo De Cultura Economica USA, 2004.

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37

Kartomi, Margaret. The Mandailing Raja Tradition in Pakantan. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036712.003.0011.

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This chapter examines the music culture of the village complex of Pakantan in south Tapanuli, North Sumatra, with particular emphasis on the Mandailing raja tradition. It aims to reconstruct the historical and aesthetic context of Pakantan's pre-Muslim ritual orchestral music in the eighteenth and nineteenth centuries, when the village was ruled by a chieftain (raja) of the original Lubis clan. The three ritual orchestras, which are differentiated by their respective sets of either five or nine tuned gordang drums or two untuned gordang drums, possess indigenous religious and aesthetic meaning. After providing an overview of the Mandailing people's cultural history, the chapter discusses the social role, aesthetic thought, and ritual practice of their ceremonial music. More specifically, it considers the gordang sambilan performed at major ceremonies, funerals, weddings, and clairvoyant rituals. It shows that each musical item on ceremonial occasions, whether played on a gondang or a gordang ensemble, is named after its totop, or fixed drum rhythm, and serves as an invocation.
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38

No Word For Welcome The Mexican Village Faces The Global Economy. University of Nebraska Press, 2011.

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39

Beals, Ralph Leon, and George McClelland Foster. Cheran: A Sierra Tarascan Village. University of Oklahoma Press, 1998.

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40

Nahohai, Milford, James Ostler, and Marian E. Rodee. Zuni: A Village of Silversmiths. Zuni A:shiwi Publishing, 1996.

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41

Rodee, Marian, Milford Nahohai, and James Ostler. Zuni: A Village of Silversmiths. Zuni a:Shiwi Pub, 1996.

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42

Coyote And Raven Go Canoeing: Coming Home to the Village (Mcgill-Queen's Native and Northern Series). McGill-Queen's University Press, 2006.

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43

Coyote And Raven Go Canoeing: Coming Home to the Village (Mcgill-Queen's Native and Northern Series). McGill-Queen's University Press, 2006.

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44

Goodman, Jane E. Acting with One Voice. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190652807.003.0010.

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This chapter offers a critique of the well-worn claim that voluntary civic associations are inherently democratizing, modernizing forces. In 1930s‒1950s urban Algeria, unanimism—monological expression of unanimous group consensus in public rituals such as voting—was both what theater companies portrayed onstage and how they operated offstage. Contrary to theorists from Tocqueville to Habermas to Huntington, civic associations can have monological tendencies in which dialogism and plurality are downplayed. There are three possible sources of Algerian interest in public displays of unanimity. One is the Islamic reformist doctrine of tawḥīd, which holds that Muslims must unite in an emphatic return to principles of monotheism. Another is forms of practice found in traditional Berber village assemblies. The third is the machinations of the colonial state, which grouped all Algerians together as Muslims, “thus making Islam emerge as the single factor around which the indigenous population could unite.”
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45

Ó Briain, Lonán. Cultural Tourism in Northwestern Vietnam. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190626969.003.0005.

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Chapter 4 examines the commodification of minority musics in Vietnam’s flourishing tourism industry. In recent years the idyllic mountainous district of Sa Pa has experienced a rapid proliferation of minority-themed cultural productions. Local authorities have maintained control over the most profitable dance and music shows at Cát Cát village and Hàm Rồng mountain; the former is used in this chapter as a case study to document how local traditions, which the organizers of these shows claim to be preserving, are being adapted to cater to tourists’ desires. A second case study of the Sa Pa “Love” Market illustrates how Hmong youths are also profiting from their musical culture. Although the state-directed folkloricization of these indigenous traditions might reflect a celebration of cultural cosmopolitanism in Sa Pa, its principal purpose, besides financial gain for a few local authorities, is achieving national unity through calculated promotion of social harmony.
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46

Wallace, Ben. Changing Village Environment in Southeast Asia: Applied Anthropology and Environmental Reclamation in the Northern Philippines. Taylor & Francis Group, 2013.

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47

Sherinian, Zoe. Songs of Oru Olai and the Praxis of Alternative Dalit Christian Modernities in India. Edited by Jonathan Dueck and Suzel Ana Reily. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859993.013.14.

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This chapter addresses an alternative Dalit Christian modernity transmitted and practiced through song and drumming in Tamil Nadu, India. Using two examples of the praxis of sharing, I analyze expressions of agency by the caste and gender oppressed that shows an awareness of discourses of liberation in both the bible and the modern world outside the caste-inflected village. Daily practice of economic sustainability through community finds its musical analogy in folk music’s potential for re-creation, unity, accessibility, and common ownership by the oppressed. I theorize this as an indigenous religio-political cosmopolitanism, expressed by Dalits as a discourse of supra-localism and spirituality that reverses the discourse of caste impurity and pollution. These cases show the historical and contemporary nature of Christian transnational flow in the form of theology, politics, and utopian community, its dialogical process of indigenization, and the process of cross-cultural musical exchange to (re)make Christianity meaningful through local musical reconstruction.
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48

Lurtz, Casey Marina. From the Grounds Up. Stanford University Press, 2019. http://dx.doi.org/10.11126/stanford/9781503603899.001.0001.

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From the Grounds Up is a study of how peripheral places grappled with globalization at the end of the nineteenth century. Through extensive use of local archives in the Soconusco district of Chiapas, Mexico, the book redefines the body of actors who integrated Latin America’s countryside into international markets for agricultural goods. Alongside plantation owners and foreign investors, a dense but little explored web of indigenous and mestizo villagers, migrant workers, and local politicians quickly adopted and adapted to the production of coffee for export. Following their efforts to overcome violence, isolation, and the absence of reliable institutions, the book illustrates the reshaping of rural economic and political life in the context of integrating global markets. By taking up new export crops like coffee and making use of liberal reforms around private property and contract law, smallholders and laborers defended their interests and secured spaces for their own ongoing participation in rural production. Vast swaths of Latin America’s population were sending the fruits of their labor abroad by the turn of the century. Only by taking into account all those who produced for market can we understand rural Latin America’s transformation in this era.
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49

Brenneman, Robert, and Brian J. Miller. Building Faith. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190883447.001.0001.

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Religious buildings are all around us. From Wall Street to Main Street, from sublime and historic cathedrals to humble converted storefronts, these buildings shape the global religious landscape, “building faith” among those who worship in them while providing a testament to the faith of those who built them and those who maintain them. Building Faith explores the social impact of religious buildings in places as diverse as a Chicago suburb and a Guatemalan indigenous Mayan village, all the while asking the questions, “How does space shape community?” and “How do communities shape the spaces that speak for them?” The social sciences have mostly ignored the role of physical buildings in shaping the social fabric of communities and groups. Although the emerging field of the sociology of architecture has started to pay attention to physical structures, Brenneman and Miller are the first to combine the light of sociological theory and the empirical method in order to understand the impact of physical structures on religious groups that build, transform, and maintain them. Religious buildings not only reflect the groups that build them or use them; they shape and change those who gather and worship there.
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50

Pádua, Karla Cunha. A formação intercultural em narrativas de professores/as indígenas: Um estudo na aldeia Muã Mimatxi. Brazil Publishing, 2020. http://dx.doi.org/10.31012/978-65-87836-32-4.

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A pioneira nos estudos sobre a influência das palavras africanas no português do Brasil é a etnolinguista, baiana, Professora Doutora Yeda Pessoa de Castro.Ela, ao longa dos últimos sessenta anos ,vem sempre “dando trela” às línguas africanas do grupo banto. Devido ao fato de nutrir grande admiração pela pesquisadora, resolvi investir numa pesquisa particular em dicionários e/ou glossários (1889-2006) para apresentar a “certidão de nascimento” de algumas palavras africanas que ao longo de pouco mais de um século estão ainda presentes na oralidade e na escrita de africanos e afro-brasileiros. In an increasingly diverse and plural world, the narratives of Pataxó indigenous teachers presented in A formação intercultural em narrativas de professores/as indígenas: um estudo na aldeia Muã Mimatxi reveal us particular ways of reflecting upon education, school and formation which can teach us a lot. The participants of the first FIEI course offered by UFMG - Intercultural Formation of Indigenous Teachers - belong to the Muã Mimatxi village located in Itapecerica, in the west-center region of Minas Gerais State; these teachers provide meaningful lessons on how to deal with cultural differences. Difference is seen as a resource to be incorporated and resignified, depending on the relations with the principles that rule their culture. This graduation course has not only benefited the collective life but it has also helped to revitalize the school, which is the central place of community life. Some of the pedagogical tools learned at the FIEI became meaningful to this group of teachers. Among them, we point out the so called project “Percursos Academicos”, a socio-ecological calendar and the idea of inter culturality. The ways such elements were appropriated and recontextualized have helped us to understand their particular conceptions of the world and the central role the school plays in their lives and in their future life projects.
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