In this book, Brian Hayden provides the first comprehensive, theoretical work on the history of feasting in societies ranging from the prehistoric to the modern.

The years between 1922 and 1961, often referred to as the “Dark Ages of Northwest Coast art,” have largely been ignored by art historians, and dismissed as a period of artistic decline. Tales of Ghosts compellingly reclaims this era, arguing that it was instead a critical period during which the art played an important role in public discourses on the status of First Nations people in Canadian society. Hawker’s insightful examination focuses on the complex functions that Northwest Coast objects, such as the ubiquitous totem pole, played during the period. He demonstrates how these objects asserted the integrity and meaningfulness of First Nations identities, while simultaneously resisting the intent and effects of assimilation enforced by the Canadian government’s denial of land claims, its ban of the potlatch, and its support of assimilationist education. Those with an interest in First Nations and Canadian history and art history, anthropology, museology, and post-colonial studies will be delighted by the publication of this major contribution to their fields.

Ostrowitz is an art historian and an artist who lives in New York, is affiliated with Yale University, and is a former assistant curator at the Brooklyn Museum of Art. Here she presents a thorough, scholarly exploration of the complex issues of authenticity, tradition, and creative translation-carefully considering Northwest Coast dances, ceremonies, masks, painted screens, and houses, and drawing on an extensive body of interviews with tribal leaders, artists, and artisans known and respected in both Native and non-Native venues. Copyright © Libri GmbH. All rights reserved.

"From the Ancient Near East to Modern-Day North America, communal consumption of food and drink punctuates the rhythms of human societies. Feasts serve many social purposes, establishing alliances for war and marriage, mobilizing labor, creating political power and economic advantages, and redistributing wealth." "This collection of fifteen essays combines ethnographic and archaeological perspectives to examine the cultural, economic, and political importance of feasts, considering traditional and modern practices from Africa, Southeast Asia, the Near East, Polynesia, New Guinea, and the Americas. Recording types and quantities of food, preparation techniques, and numbers of participants, the ethnographers provide a much-needed behavioral context and theoretical framework for these intricate social interactions and attempt to link feasting practices to physical evidence. The archaeologists examine the locations of roasting pits, hearths, and refuse deposits or the presence of special decorative ceramics and infer the ways in which feasting traditions reveal social structures of lineage, clan, moiety, and polity." "As practices for organizing ancient and modern societies, feasts are intimately implicated in the processes of social and cultural change. This book makes these rituals more accessible to archaeological analysis and interpretation."--Jacket.

When culture makes itself at home in motion, where does an anthropologist stand? In a follow-up to The Predicament of Culture, one of the defining books for anthropology in the last decade, James Clifford takes the proper measure: a moving picture of a world that doesn't stand still, that reveals itself en route, in the airport lounge and the parking lot as much as in the marketplace and the museum. In this collage of essays, meditations, poems, and travel reports, Clifford takes travel and its difficult companion, translation, as openings into a complex modernity. He contemplates a world ever more connected yet not homogeneous, a global history proceeding from the fraught legacies of exploration, colonization, capitalist expansion, immigration, labor mobility, and tourism. Ranging from Highland New Guinea to northern California, from Vancouver to London, he probes current approaches to the interpretation and display of non-Western arts and cultures. Wherever people and things cross paths and where institutional forces work to discipline unruly encounters, Clifford's concern is with struggles to displace stereotypes, to recognize divergent histories, to sustain "postcolonial" and "tribal" identities in contexts of domination and globalization. Travel, diaspora, border crossing, self-location, the making of homes away from home: these are transcultural predicaments for the late twentieth century. The map that might account for them, the history of an entangled modernity, emerges here as an unfinished series of paths and negotiations, leading in many directions while returning again and again to the struggles and arts of cultural encounter, the impossible, inescapable tasks of translation.