DIVDIVMore than 10,000 years ago, people settled on lands that now lie within the boundaries of the state of Connecticut. Leaving no written records and scarce archaeological remains, these peoples and their communities have remained unknown to all but a few archaeologists and other scholars. This pioneering book is the first to provide a full account of Connecticut’s indigenous peoples, from the long-ago days of their arrival to the present day./divDIV /divDIVLucianne Lavin draws on exciting new archaeological and ethnographic discoveries, interviews with Native Americans, rare documents including periodicals, archaeological reports, master’s theses and doctoral dissertations, conference papers, newspapers, and government records, as well as her own ongoing archaeological and documentary research. She creates a fascinating and remarkably detailed portrait of indigenous peoples in deep historic times before European contact and of their changing lives during the past 400 years of colonial and state history. She also includes a short study of Native Americans in Connecticut in the twentieth and twenty-first centuries. This book brings to light the richness and diversity of Connecticut’s indigenous histories, corrects misinformation about the vanishing Connecticut Indian, and reveals the significant roles and contributions of Native Americans to modern-day Connecticut./divDIVDIV/div/div/div

This unique guidebook introduces hundreds of churches, synagogues, mosques, meeting houses, Buddhist meditation centers, Hindu and Sikh temples, as well as retreat centers of all religious traditions. Introductory chapters recount New England's spiritual history, offer an overview of its many faith traditions, and explain its sacred architecture. 100 illustrations.

An unflinching look at the challenges and misunderstandings mixed-race people face in family spaces and intimate relationships across their varying cultural backgrounds In this emotionally powerful and intellectually provocative blend of memoir, cultural criticism, and theory, scholar and essayist Samira Mehta reflects on many facets of being multiracial. Born to a white American and a South Asian immigrant, Mehta grew up feeling more comfortable with her mother’s family than her father’s—they never carried on conversations in languages she couldn’t understand or blamed her for finding the food was too spicy. In adulthood, she realized that some of her Indian family’s assumptions about the world had become an indelible part of her—and that her well-intentioned parents had not known how to prepare her for a world that would see her as a person of color. Popular belief assumes that mixedness gives you the ability to feel at home in more than one culture, but the flipside shows you can feel just as alienated in those spaces. In 7 essays that dissect her own experiences with a frankness tempered by generosity, Mehta confronts questions about: authenticity and belonging; conscious and unconscious cultural inheritance; appropriate mentorship; the racism of people who love you. The Racism of People Who Love You invites people of mixed race into the conversation on race in America and the melding of found and inherited cultures of hybrid identity.

This volume of essays by historians and archaeologists offers an introduction to the significant impact of Dutch traders and settlers on the early history of Northeastern North America, as well as their extensive and intensive relationships with its Indigenous peoples. Often associated with the Hudson River Valley, New Netherland actually extended westward into present day New Jersey and Delaware and eastward to Cape Cod. Further, New Netherland was not merely a clutch of Dutch trading posts: settlers accompanied the Dutch traders, and Dutch colonists founded towns and villages along Long Island Sound, the mid-Atlantic coast, and up the Connecticut, Hudson, and Delaware River valleys. Unfortunately, few nonspecialists are aware of this history, especially in what was once eastern and western New Netherland (southern New England and the Delaware River Valley, respectively), and the essays collected here help strengthen the case that the Dutch deserve a more prominent position in future history books, museum exhibits, and school curricula than they have previously enjoyed. The archaeological content includes descriptions of both recent excavations and earlier, unpublished archaeological investigations that provide new and exciting insights into Dutch involvement in regional histories, particularly within Long Island Sound and inland New England. Although there were some incidences of cultural conflict, the archaeological and documentary findings clearly show the mutually tolerant, interdependent nature of Dutch-Indigenous relationships through time. One of the essays, by a Mohawk community member, provides a thought-provoking Indigenous perspective on Dutch–Native American relationships that complements and supplements the considerations of his fellow writers. The new archaeological and ethnohistoric information in this book sheds light on the motives, strategies, and sociopolitical maneuvers of seventeenth-century Native leadership, and how Indigenous agency helped shape postcontact histories in the American Northeast.

Published in concomitance with the adoption of the United Nations Declaration on the Rights of Indigenous Peoples, this volume brings together a group of renowned legal experts and activists from different parts of the world who, from international and comparative perspectives, investigate the right of indigenous peoples to reparation for breaches of their individual and collective rights. The first part of the book is devoted to general aspects of this important matter, providing a comprehensive assessment of the relevant international legal framework and including overviews of the topic of reparations for human rights violations, the status of indigenous peoples in international law, and the vision of reparations as conceived by the communities concerned. The second part embraces a comprehensive investigation of the relevant practice at the international, regional, and national level, examining the best practices of reparations according to the ideologies and expectations of indigenous peoples and offering a comparative perspective on the ways in which the right of these peoples to redress for the injuries suffered is realized worldwide. The global picture painted by these contributions provides a view of the status of relevant international law that is synthesized in the two final chapters of the book, which include a concrete example of how a judicial claim for reparation is to be structured and prescribes the best practices and strategies to be adopted in order to maximize the opportunities for indigenous peoples to obtain effective redress. As a whole, this volume offers a comprehensive vision of its subject matter in international and comparative law, with a practical approach aimed at supporting legal academics, administrators, and practitioners in improving the avenues and modalities of reparations for indigenous peoples.

This engaging collection surveys and clarifies the complex issue of federal and state recognition for Native American tribal nations in the United States. Den Ouden and O'Brien gather focused and teachable essays on key topics, debates, and case studies. Written by leading scholars in the field, including historians, anthropologists, legal scholars, and political scientists, the essays cover the history of recognition, focus on recent legal and cultural processes, and examine contemporary recognition struggles nationwide. Contributors are Joanne Barker (Lenape), Kathleen A. Brown-Perez (Brothertown), Rosemary Cambra (Muwekma Ohlone), Amy E. Den Ouden, Timothy Q. Evans (Haliwa-Saponi), Les W. Field, Angela A. Gonzales (Hopi), Rae Gould (Nipmuc), J. Kehaulani Kauanui (Kanaka Maoli), K. Alexa Koenig, Alan Leventhal, Malinda Maynor Lowery (Lumbee), Jean M. O'Brien (White Earth Ojibwe), John Robinson, Jonathan Stein, Ruth Garby Torres (Schaghticoke), and David E. Wilkins (Lumbee).

Focusing on the Connecticut River Valley—New England's longest river and largest watershed— Strother Roberts traces the local, regional, and transatlantic markets in colonial commodities that shaped an ecological transformation in one corner of the rapidly globalizing early modern world. Reaching deep into the interior, the Connecticut provided a watery commercial highway for the furs, grain, timber, livestock, and various other commodities that the region exported. Colonial Ecology, Atlantic Economy shows how the extraction of each commodity had an impact on the New England landscape, creating a new colonial ecology inextricably tied to the broader transatlantic economy beyond its shores. This history refutes two common misconceptions: first, that globalization is a relatively new phenomenon and its power to reshape economies and natural environments has only fully been realized in the modern era and, second, that the Puritan founders of New England were self-sufficient ascetics who sequestered themselves from the corrupting influence of the wider world. Roberts argues, instead, that colonial New England was an integral part of Britain's expanding imperialist commercial economy. Imperial planners envisioned New England as a region able to provide resources to other, more profitable parts of the empire, such as the sugar islands of the Caribbean. Settlers embraced trade as a means to afford the tools they needed to conquer the landscape and to acquire the same luxury commodities popular among the consumer class of Europe. New England's native nations, meanwhile, utilized their access to European trade goods and weapons to secure power and prestige in a region shaken by invading newcomers and the diseases that followed in their wake. These networks of extraction and exchange fundamentally transformed the natural environment of the region, creating a landscape that, by the turn of the nineteenth century, would have been unrecognizable to those living there two centuries earlier.

"The aim of this book is to introduces readers to the historic Indigenous ceremonial stone landscapes that dot the woodlands of Eastern North America, that they may be able to identify these ritual landscapes and thus help protect and preserve them for future generations"--

The use of protective symbols, also known as apotropaic marks, are often part of folk magic traditions, appearing in homes, churches, on personal items, and even graves, across Europe, Australia, and North America. The most common and well-known of these marks is the hexfoil, otherwise known as the daisy wheel, witch hex, or rosette. Hexfoils have a history of use for personal protection and were carved both intentionally or graffitied into church pews and walls, bed frames, doors, and gravestones. This research sheds light on the use of this historic symbol to protect the bodies and souls of the deceased, across several thousand years and multiple countries.

Presents a comprehensive guide to the geography of the world, with world maps and articles on cartography, notable explorers, climate and more.