Amid controversies surrounding the team mascot and brand of the Washington Redskins in the National Football League and the use of mascots by K–12 schools, Americans demonstrate an expanding sensitivity to the pejorative use of references to Native Americans by sports organizations at all levels. In Indian Spectacle, Jennifer Guiliano exposes the anxiety of American middle-class masculinity in relation to the growing commercialization of collegiate sports and the indiscriminate use of Indian identity as mascots. Indian Spectacle explores the ways in which white, middle-class Americans have consumed narratives of masculinity, race, and collegiate athletics through the lens of Indian-themed athletic identities, mascots, and music. Drawing on a cross-section of American institutions of higher education, Guiliano investigates the role of sports mascots in the big business of twentieth-century American college football in order to connect mascotry to expressions of community identity, individual belonging, stereotyped imagery, and cultural hegemony. Against a backdrop of the current level of the commercialization of collegiate sports—where the collective revenue of the fifteen highest grossing teams in Division I of the National Collegiate Athletic Association (NCAA) has well surpassed one billion dollars—Guiliano recounts the history of the creation and spread of mascots and university identities as something bound up in the spectacle of halftime performance, the growth of collegiate competition, the influence of mass media, and how athletes, coaches, band members, spectators, university alumni, faculty, and administrators, artists, writers, and members of local communities all have contributed to the dissemination of ideas of Indianness that is rarely rooted in native people’s actual lives.

In this innovative history, Paige Raibmon examines the political ramifications of ideas about “real Indians.” Focusing on the Northwest Coast in the late nineteenth century and early twentieth, she describes how government officials, missionaries, anthropologists, reformers, settlers, and tourists developed definitions of Indian authenticity based on such binaries as Indian versus White, traditional versus modern, and uncivilized versus civilized. They recognized as authentic only those expressions of “Indianness” that conformed to their limited definitions and reflected their sense of colonial legitimacy and racial superiority. Raibmon shows that Whites and Aboriginals were collaborators—albeit unequal ones—in the politics of authenticity. Non-Aboriginal people employed definitions of Indian culture that limited Aboriginal claims to resources, land, and sovereignty, while Aboriginals utilized those same definitions to access the social, political, and economic means necessary for their survival under colonialism. Drawing on research in newspapers, magazines, agency and missionary records, memoirs, and diaries, Raibmon combines cultural and labor history. She looks at three historical episodes: the participation of a group of Kwakwaka’wakw from Vancouver in the 1893 World’s Columbian Exposition in Chicago; the work of migrant Aboriginal laborers in the hop fields of Puget Sound; and the legal efforts of Tlingit artist Rudolph Walton to have his mixed-race step-children admitted to the white public school in Sitka, Alaska. Together these episodes reveal the consequences of outsiders’ attempts to define authentic Aboriginal culture. Raibmon argues that Aboriginal culture is much more than the reproduction of rituals; it also lies in the means by which Aboriginal people generate new and meaningful ways of identifying their place in a changing modern environment.

This is the first comprehensive, daily compendium of more than 18,000 performances that took place in Dublin's theatres, music halls, pleasure gardens, and circus amphitheatres between Thomas Sheridan's becoming the manager at Smock Alley Theatre in 1745 and the dissolution of the Crow Street Theatre in 1820.

Meaning seems to shift from context to context; how do we know when someone says "grab a chair" that an ottoman or orange crate will do, but when someone says "let's buy a chair," they won't? Somehow, in spite of this slipperiness, we usually understand each other in conversations, and have straightforward ways of querying each other when we sense a gap in understanding. We seem capable of using ordinary language to communicate with as much precision as we are willing to take the time and effort for--through attention to interactive feedback, and the use of paraphrastic modification, specification, and explication. In Plastic Glasses and Church Fathers, Kronenfeld offers a theory that explains both the usefulness of language's variability of reference and the mechanisms which enable us to understand each other in spite of the variability. His theory is rooted in the tradition of ethnoscience (or cognitive anthropology), a tradition which promotes an ethnography of explicit methodology and mathematically precise theory while remaining responsive to the complexity of particular cultures. Kronenfeld accomplishes three things with his theory. First, he distinguishes prototypic referents from extended referents. Second, he describes the various bases of semantic extensions. Finally he details how we use the situational context of usage, the linguistic context of opposition and inclusion, and the conceptual context of knowledge about the world to interpret communicative events.

Ho-Chunk powwows are the oldest powwows in the Midwest and among the oldest in the nation, beginning in 1902 outside Black River Falls in west-central Wisconsin. Grant Arndt examines Wisconsin Ho-Chunk powwow traditions and the meanings of cultural performances and rituals in the wake of North American settler colonialism. As early as 1908 the Ho-Chunk people began to experiment with the commercial potential of the powwows by charging white spectators an admission fee. During the 1940s the Ho-Chunk people decided to de-commercialize their powwows and rededicate dancing culture to honor their soldiers and veterans. Powwows today exist within, on the one hand, a wider commercialization of and conflict between intertribal "dance contests" and, on the other, efforts to emphasize traditional powwow culture through a focus on community values such as veteran recognition, warrior songs, and gift exchange. In Ho-Chunk Powwows and the Politics of Tradition Arndt shows that over the past two centuries the dynamism of powwows within Ho-Chunk life has changed greatly, as has the balance of tradition and modernity within community life. His book is a groundbreaking study of powwow culture that investigates how the Ho-Chunk people create cultural value through their public ceremonial performances, the significance that dance culture provides for the acquisition of power and recognition inside and outside their communities, and how the Ho-Chunk people generate concepts of the self and their society through dancing.

India, Modernity and the Great Divergence is an original and pioneering book about India’s transition towards modernity and the rise of the West. The work examines global entanglements alongside the internal dynamics of 17th to 19th century Mysore and Gujarat in comparison to other regions of Afro-Eurasia. It is an interdisciplinary survey that enriches our historical understanding of South Asia, ranging across the fascinating and intertwined worlds of modernizing rulers, wealthy merchants, curious scholars, utopian poets, industrious peasants and skilled artisans. Bringing together socio-economic and political structures, warfare, techno-scientific innovations, knowledge production and transfer of ideas, this book forces us to rethink the reasons behind the emergence of the modern world.

Through the lens of a singular statewide organization, the Society of Oklahoma Indians, Joshua Clough fills the historiographic gap on formal Native resistance between the dissolution of the Society of American Indians in 1923 and the formation of the National Congress of American Indians in 1944.

The Situationist International (SI) was a Paris-based artistic and political avant-garde group that formed in 1957, went through three distinct phases during its existence, and dissolved in 1972. In 1967, SI leader Guy Debord published his book The Society of the Spectacle, which presents his theory of how “the Spectacle” (i.e., the Capitalist system in its totality) works endlessly (though not always successfully) to transform people into spectators whose sole purposes are to consume commodities and to live de-politicized, passive, isolated, and contemplative lives. To challenge and subvert “the Spectacle,” Debord and his SI associates theorized and practiced the anti-spectacular critical art they called “detournement,” which entails reusing existing artistic and mass-produced elements to create new combinations or ensembles. As Debord wrote in 1956, detournement has the potential to be “a powerful cultural weapon in the service of real class struggle.” In this edited book, the authors contribute chapters about how they created their own detournements and used them as central audio-visual texts in critical projects that they designed and carried out in a variety of pedagogical situations. Most of the projects involved preservice teachers in teacher education courses, and the anti-spectacular purposes include challenging Hollywood’s problematic representations of Native Americans, subverting the racist stereotypes of Latin@s in a popular children’s book, and critiquing the neoliberal agenda of the charter school movement. This book offers readers detailed accounts of pedagogical projects that can serve as examples of the critical possibilities of detournement.

This book is the first detailed examination of George Abraham Grierson’s Linguistic Survey of India, one of the most complete sources on South Asian languages. It shows that the Survey was characterised by a composite and collaborative mode of producing knowledge, which undermines any clear distinctions between European orientalists and colonised Indians in British India. Its authority lay more in its stress on the provisional nature of its findings, an emphasis on the approximate nature of its results, and a strong sense of its own shortcomings and inadequacies, rather than in any expression of mastery over India’s languages. The book argues that the Survey brings to light a different kind of colonial knowledge, whose relationship to power was much more ambiguous than has hitherto been assumed for colonial projects in modern India. It also highlights the contribution of Indians to the creation of colonial knowledge about South Asia as a linguistic region. Indians were important collaborators and participants in the Survey, and they helped to create the monumental knowledge of India as a linguistic region which is embodied in the Survey. This volume, like its companion volume Nation and Region in Grierson’s Linguistic Survey of India, will be a great resource for scholars and researchers of linguistics, language and literature, history, political studies, cultural studies and South Asian studies.

The Routledge History of American Sport provides the first comprehensive overview of historical research in American sport from the early Colonial period to the present day. Considering sport through innovative themes and topics such as the business of sport, material culture and sport, the political uses of sport, and gender and sport, this text offers an interdisciplinary analysis of American leisure. Rather than moving chronologically through American history or considering the historical origins of each sport, these topics are dealt with organically within thematic chapters, emphasizing the influence of sport on American society. The volume is divided into eight thematic sections that include detailed original essays on particular facets of each theme. Focusing on how sport has influenced the history of women, minorities, politics, the media, and culture, these thematic chapters survey the major areas of debate and discussion. The volume offers a comprehensive view of the history of sport in America, pushing the field to consider new themes and approaches as well. Including a roster of contributors renowned in their fields of expertise, this ground-breaking collection is essential reading for all those interested in the history of American sport.