For the past 100 years, Hopis have had to deal with technological, economic and political changes originating from outside their society. The author documents the ways in which Hopis have used their culture and their socio-political structures to deal with change, focusing on major events in Hopi history. A study of "fourth worlders" coping with a dominant nation state, the book documents Hopi social organization, economy, religion and politics, as well as key events in the history of Hopi-US relations. Despite 100 years of contact with the dominant American culture, Hopi culture today maintains continuity with aboriginal roots while reflecting the impact of the 20th century.
The museum has become a vital strategic space for negotiating ownership of and access to knowledges produced in local settings. Museum as Process presents community-engaged "culture work" of a group of scholars whose collaborative projects consider the social spaces between the museum and community and offer new ways of addressing the challenges of bridging the local and the global. Museum as Process explores a variety of strategies for engaging source communities in the process of translation and the collaborative mediation of cultural knowledges. Scholars from around the world reflect upon their work with specific communities in different parts of the world – Australia, Canada, Ghana, Great Britain, New Zealand, Papua New Guinea, Philippines, South Africa, Taiwan and the United States. Each global case study provides significant insights into what happens to knowledge as it moves back and forth between source communities and global sites, especially the museum. Museum as Process is an important contribution to understanding the relationships between museums and source communities and the flow of cultural knowledge.
At the beginning of the twentieth century, Hopi-Tewa potter Nampeyo revitalized Hopi pottery by creating a contemporary style inspired by prehistoric ceramics. Nampeyo (ca. 1860-1942) made clay pots at a time when her people had begun using manufactured vessels, and her skill helped convert pottery-making from a utilitarian process to an art form. The only potter known by name from that era, her work was unsigned and widely collected. Travel brochures on the Southwest featured her work, and in 1905 and 1907 she was a potter in residence at Grand Canyon National Park's Hopi House. This first biography of the influential artist is a meticulously researched account of Nampeyo's life and times. Barbara Kramer draws on historical documents and comments by family members not only to reconstruct Nampeyo's life but also to create a composite description of her pottery-making process, from gathering clay through coiling, painting, and firing. The book also depicts changes brought about on the Hopi reservation by outsiders and the response of American society to Native American arts.
In this interdisciplinary study of gender, cross-cultural encounters, and federal Indian policy, Margaret D. Jacobs explores the changing relationship between Anglo-American women and Pueblo Indians before and after the turn of the century. During the late nineteenth century, the Pueblos were often characterized by women reformers as barbaric and needing to be "uplifted" into civilization. By the 1920s, however, the Pueblos were widely admired by activist Anglo-American women, who challenged assimilation policies and worked hard to protect the Pueblos? "traditional" way of life. ø Deftly weaving together an analysis of changes in gender roles, attitudes toward sexuality, public conceptions of Native peoples, and federal Indian policy, Jacobs argues that the impetus for this transformation in perception rests less with a progressively tolerant view of Native peoples and more with fundamental shifts in the ways Anglo-American women saw their own sexuality and social responsibilities.