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Books on the topic 'Representations of Indigenous culture'

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Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

1950-, Devy G. N., Davis Geoffrey V. 1943-, Chakravarty Kalyan Kumar 1947-, Bhāshā Saṃśodhana Prakāśana Kendra, and Chotro Conference on Indigenous Languages, Culture, and Society (2008 : Indira Gandhi National Centre for the Arts), eds. Indigeneity: Culture and representation : proceedings of the 2008 Chotro Conference on Indigenous Languages, Culture, and Society. New Delhi: Orient Blackswan, 2009.

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2

Northwest Coast representations: New perspectives on history, art, and encounters. Berlin: Reimer, 2015.

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3

Indigenous Australian culture. Chicago: Heinemann Library, 2012.

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4

Hooks, Bell. Outlaw culture: Resisting representations. New York: Routledge, 1994.

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5

1948-, Warren Charles, ed. Just representations. Cambridge, Mass: Studio7Arts & Peabody Museum Press, 2010.

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6

Possessions: Indigenous art, colonial culture. New York, N.Y: Thames and Hudson, 1999.

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7

Henderson, John. Culture and heritage: Indigenous languages. [Rockhampton, Qld.]: Central Queensland University Publishing Unit [for Environment Australia, Dept. of the Environment], 1997.

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8

Xing, Jun, and Pak-sheung Ng, eds. Indigenous Culture, Education and Globalization. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-662-48159-2.

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9

Stavenhagen, Rodolfo. Peasants, Culture and Indigenous Peoples. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-34153-3.

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10

Gallup-Díaz, Ignacio. European Expansion and Representations of Indigenous and African Peoples. New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781351106733.

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11

editor, Channa Subhadra 1951, Misra, Kamal K., 1954- editor, and Indirā Gāndhī Rāshṭrīya Mānava Saṅgrahālaya, eds. Gendering material culture: Representations and practice. Bhopal: Indira Gandhi Rashtriya Manav Sangrahalaya, 2013.

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12

Blakemore, Richard, and James Davey, eds. The Maritime World of Early Modern Britain. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463721301.

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Britain's emergence as one of Europe's major maritime powers has all too frequently been subsumed by nationalistic narratives that focus on operations and technology. This volume, by contrast, offers a daring new take on Britain's maritime past. It brings together scholars from a range of disciplines to explore the manifold ways in which the sea shaped British history, demonstrating the number of approaches that now have a stake in defining the discipline of maritime history. The chapters analyse the economic, social, and cultural contexts in which English maritime endeavour existed, as well as discussing representations of the sea. The contributors show how people from across the British Isles increasingly engaged with the maritime world, whether through their own lived experiences or through material culture. The volume also includes essays that investigate encounters between English voyagers and indigenous peoples in Africa, and the intellectual foundations of imperial ambition.

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13

Marchetti, Elena. Indigenous Courts, Culture and Partner Violence. London: Palgrave Macmillan UK, 2019. http://dx.doi.org/10.1057/978-1-137-58063-4.

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14

Social History Society of the UK, ed. Indigenous modernities. London: Berg Publishers, 2012.

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15

Hayes, Nicky. Social identity, social representations and organisational culture. Huddersfield: The Polytechnic, 1991.

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16

Knowledge in context: Representations, community and culture. London: Routledge, 2007.

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17

Bodies and culture: Discourses, communities, representations, performances. Newcastle upon Tyne, UK: Cambridge Scholars Publishing, 2012.

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18

Fernando, Galván, Cañero Serrano Julio 1970-, and Fernández Vázquez José Santiago, eds. (Mis)representations: Intersections of culture and power. Bern: Peter Lang, 2004.

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19

The colours of the empire: Racialized representations during Portuguese colonialism. New York: Berghahn Books, 2012.

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20

Altman, Jon. Power, Culture, Economy: Indigenous Australians and Mining. Canberra: ANU Press, 2009.

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21

Indigenous women and feminism: Politics, activism, culture. Vancouver: UBC Press, c2010., 2010.

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22

Ancient & modern: Time, culture and indigenous philosophy. Sydney: UNSW, 2004.

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23

Hong, Fan, and Liu Li. Indigenous Sports History and Culture in Asia. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003142126.

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24

Le culture arcaiche oggi. Torino: UTET libreria, 1986.

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25

Transgressive bodies: Representations in film and popular culture. Farnham: Ashgate Pub., 2010.

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26

Biswas, Mita. Representations of a culture in Indian English poetry. Shimla: Indian Institute of Advanced Study, 2009.

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27

Zeitler, Michael A. Representations of culture: Thomas Hardy's Wessex & Victorian anthropology. New York: Peter Lang, 2007.

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28

Indian Institute of Advanced Study., ed. Representations of a culture in Indian English poetry. Shimla: Indian Institute of Advanced Study, 2009.

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29

Representations of pain in art and visual culture. New York: Routledge, 2012.

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30

Biswas, Mita. Representations of a culture in Indian English poetry. Shimla: Indian Institute of Advanced Study, 2009.

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31

Representations of hair in Victorian literature and culture. Burlington, VT: Ashgate, 2009.

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32

Petrina, Alessandra, and Laura Tosi, eds. Representations of Elizabeth I in Early Modern Culture. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230307261.

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33

Representations of Elizabeth I in early modern culture. New York: Palgrave Macmillan, 2011.

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34

Biswas, Mita. Representations of a culture in Indian English poetry. Shimla: Indian Institute of Advanced Study, 2009.

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35

Biswas, Mita. Representations of a culture in Indian English poetry. Shimla: Indian Institute of Advanced Study, 2009.

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36

Hendry, Joy. Reclaiming Culture: Indigenous People and Self-Representation. Palgrave Macmillan, 2005.

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37

Hendry, Joy. Reclaiming Culture: Indigenous People and Self-Representation. Palgrave Macmillan, 2005.

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38

Tahmahkera, Dustin. American Indians in Popular Culture. Edited by Frederick E. Hoxie. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199858897.013.16.

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Contemporary scholars are shaping the field of indigenous popular cultural studies through multiple critical approaches and explorations of new areas of analysis. This scholarship seeks to emphasize narratives of Native agency, negotiation, contestation, and reconfiguration in interdisciplinary sites of cultural production, representation, and reception. These efforts have opened a space for critical dialogue about the formations of topics in American Indian popular culture studies that transcend mere description and surface analysis. The goal of this new approach is to place American Indians at the center of the complex politics of pop culture. This chapter provides an overview of scholarly approaches to pop cultural representations of American Indians. It examines critical issues in the field while surveying recent scholarship on the production, representation, and reception of American Indians in television, film, music, and other expressive mass media. The chapter concludes with a look at future scholarship on American Indian representations.

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39

Tone-Pah-Hote, Jenny. Crafting an Indigenous Nation. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469643663.001.0001.

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In this in-depth interdisciplinary study, Jenny Tone-Pah-Hote reveals how Kiowa people drew on the tribe's rich history of expressive culture to assert its identity at a time of profound challenge. Examining traditional forms such as beadwork, metalwork, painting, and dance, Tone-Pah-Hote argues that their creation and exchange were as significant to the expression of Indigenous identity and sovereignty as formal political engagement and policymaking. These cultural forms, she argues, were sites of contestation as well as affirmation, as Kiowa people used them to confront external pressures, express national identity, and wrestle with changing gender roles and representations. Combatting a tendency to view Indigenous cultural production primarily in terms of resistance to settler-colonialism, Tone-Pah-Hote expands existing work on Kiowa culture by focusing on acts of creation and material objects that mattered as much for the nation's internal and familial relationships as for relations with those outside the tribe. In the end, she finds that during a time of political struggle and cultural dislocation at the turn of the twentieth century, the community's performative and expressive acts had much to do with the persistence, survival, and adaptation of the Kiowa nation.

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40

Chacón, Gloria Elizabeth. Indigenous Cosmolectics. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636795.001.0001.

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Latin America's Indigenous writers have long labored under the limits of colonialism, but in the late twentieth and twenty-first centuries, they have constructed a literary corpus that moves them beyond those parameters. Gloria E. Chacón considers the growing number of contemporary Indigenous writers who turn to Maya and Zapotec languages alongside Spanish translations of their work to challenge the tyranny of monolingualism and cultural homogeneity. Chacón argues that these Maya and Zapotec authors reconstruct an Indigenous literary tradition rooted in an Indigenous cosmolectics, a philosophy originally grounded in pre-Columbian sacred conceptions of the cosmos, time, and place, and now expressed in creative writings. More specifically, she attends to Maya and Zapotec literary and cultural forms by theorizing kab'awil as an Indigenous philosophy. Tackling the political and literary implications of this work, Chacón argues that Indigenous writers' use of familiar genres alongside Indigenous language, use of oral traditions, and new representations of selfhood and nation all create space for expressions of cultural and political autonomy. Chacón recognizes that Indigenous writers draw from universal literary strategies but nevertheless argues that this literature is a vital center for reflecting on Indigenous ways of knowing and is a key artistic expression of decolonization.

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41

Prasad, Mohit. Indigenous Pacific Fiction in English. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199679775.003.0036.

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This chapter examines the ‘niu wave’ of Indigenous Pacific novels written in English. The ‘new wave’ of South Pacific fiction was marked by the appearance of Albert Wendt's second anthology, Nuanua (1995), by new theorizing such as Epeli Hauʻofa's essay ‘Our Sea of Islands’ in A New Oceania (1993), and by the academic recognition of Pacific writing in collections of critical commentary such as Paul Sharrad's Reading Pacific Literature (1993). Two works by Regis Stella, Imagining the Other: The Representation of the Papua New Guinean Subject (2006) and Unfolding Petals: Readings in Modern PNG Literature (2012), have returned writing from the western Pacific to a more visible place in the region's culture. The chapter considers examples of the ‘niu wave’ and an expanded pan-Pacific awareness, including Rexford T. Orotaloa's Two Times Resurrection (1985), Sam Lidimani Alasia's Fata'abu: the voice of God (2003), Russell Soaba's Maiba (1985), and Celestine Hitiura Vaite's Breadfruit and Frangipani (2004).

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42

Thorpe, Jocelyn. Uprooting national narratives: Representations of the forest industry in Port Alberni, British Columbia. $c2003, 2003.

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43

Burke, Peter. Culture: Representations. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199589531.013.0024.

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44

Konishi, Shino. Representing Aboriginal Masculinity in Howard’s Australia. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036514.003.0008.

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This chapter examines the way in which the Howard government and its supporters revitalized colonial tropes about Aboriginal masculinity in order to progressively dismantle and undermine indigenous rights and sovereignty, culminating in the quasi-military intervention into supposedly dysfunctional Aboriginal communities towards the end of Howard's fourth term. It critiques and historicizes a range of demeaning representations that assume Aboriginal men are violent and misogynistic. These representations can be traced back to initial encounters between European and indigenous men. The aim is to bring academic, media, and governmental discourses about Aboriginal masculinity into conversation with masculinity studies, which means contextualizing notions of Aboriginal masculinity in ways that avoid unreflective colonial conceptions. Finally, the chapter examines the public response of Aboriginal men to this demonization, and how they negotiate their own masculine identities in the face of a colonial culture that disparages them for their race and gender.

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45

Hooks, Bell. Outlaw Culture: Resisting Representations. Taylor & Francis Group, 2015.

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46

Hooks, Bell. Outlaw Culture: Resisting Representations. Routledge, 2006.

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47

Ersoy, Ahmet, ed. Modernism: Representations of National Culture. Central European University Press, 2011. http://dx.doi.org/10.7829/9786155211942ersoy.

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48

Ahmet, Ersoy, Górny Maciej 1976-, and Kechriotis Vangelis, eds. Modernism: Representations of national culture. Budapest: Central European University Press, 2010.

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49

Watson, Jay, Annette Trefzer, and James G. ,. Jr Thomas, eds. Faulkner and the Native South. University Press of Mississippi, 2019. http://dx.doi.org/10.14325/mississippi/9781496818096.001.0001.

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With the rise of new scholarly paradigms in the study of Native American histories and cultures, and the emergence of the Native South as a key concept in US southern studies, the time is more than ripe for a critical reassessment of Native sites, characters, communities, customs, narratives, ways of knowing, and other indigenous elements in the writings of William Faulkner—and of Faulkner’s significance for Native American writers, artists, and intellectuals. From new insights into the Chickasaw sources and far-reaching implications of Faulkner’s fictional place-name “Yoknapatawpha,” to discussions that reveal the potential for indigenous land-, family-, and story-based worldviews to deepen understanding of Faulkner’s fiction (including but not limited to the novels and stories he devoted explicitly to Indian topics), the eleven essays of this volume take the critical analysis of Faulkner’s Native South and the Native South’s Faulkner beyond no-longer generative assessments of the historical accuracy of his Native representations or the colonial hybridity of his Indian characters, turning instead to indigenous intellectual culture for new models, problems, and questions to bring to Faulkner studies. Along the way, readers are treated to illuminating comparisons between Faulkner’s writings and the work of a number of Native American authors, filmmakers, tribal leaders, and historical figures. Faulkner and the Native South brings together Native and non-Native scholars in a stimulating and often surprising critical dialogue about the indigenous wellsprings of Faulkner’s creative energies and about Faulkner’s own complicated presence in Native American literary history.

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50

Donna, Bassin, Honey Margaret, and Kaplan Meryle Mahrer 1947-, eds. Representations of motherhood. New Haven: Yale University Press, 1994.

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