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.

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.

This book makes a significant contribution to contemporary debates on "globalization," culture and gender. Focusing on intersections of the local and the global in Africa, contributors elucidate how translocal and transnational cultural currents are mediated by gender, how they reshape gender constructs and relations, and how they both manifest and impinge on relations of power.

Culture of Encounters documents the fascinating exchange between the Persian-speaking Islamic elite of the Mughal Empire and traditional Sanskrit scholars, which engendered a dynamic idea of Mughal rule essential to the empire's survival. This history begins with the invitation of Brahman and Jain intellectuals to King Akbar's court in the 1560s, then details the numerous Mughal-backed texts they and their Mughal interlocutors produced under emperors Akbar, Jahangir (1605–1627), and Shah Jahan (1628–1658). Many works, including Sanskrit epics and historical texts, were translated into Persian, elevating the political position of Brahmans and Jains and cultivating a voracious appetite for Indian writings throughout the Mughal world. The first book to read these Sanskrit and Persian works in tandem, Culture of Encounters recasts the Mughal Empire as a polyglot polity that collaborated with its Indian subjects to envision its sovereignty. The work also reframes the development of Brahman and Jain communities under Mughal rule, which coalesced around carefully selected, politically salient memories of imperial interaction. Along with its groundbreaking findings, Culture of Encounters certifies the critical role of the sociology of empire in building the Mughal polity, which came to irrevocably shape the literary and ruling cultures of early modern India.

In 1919 Charlotte Anita Whitney, a wealthy white woman, received one of the first Communist Labor Party membership cards for the charter group of the northern California Communist Labor Party. Less than a decade later in Berkeley, California, a Jewish woman named Dorothy Ray Healey became a card-carrying member of the Young Communist League. Nearly forty years later, in 1966, Kendra Claire Harris Alexander, a mixed-race woman, enlisted with the Los Angeles branch of the Communist Party, determined to promote class equality. In Gendering Radicalism, Beth Slutsky examines how American leftist radicalism was experienced through the lives of these three women who led the California branches of the Communist Party from its founding in 1919 to its near dissolution in 1992. Separately, each woman represents a generation of the membership and activism of the party. Collectively, Slutsky argues, their individual histories tell the story of one of the most infamous organizations this country has ever known and in a broader sense represent the story of all women who have devoted their lives to radicalism in America. Slutsky considers how gender politics, California's political climate, coalitions with other activist groups and local communities, and generational dynamics created a grassroots Communist movement distinct from the Communist parties in the Soviet Union and Europe. An ambitious comparative study, Gendering Radicalism demonstrates the continuity and changes of the party both within and among three generations of its female leaders' lives.

In the early 1990s the University of Cambridge reopened excavations at the Neolithic site of Çatalhöyük in central Turkey, abandoned since the 1960s. This is Volume 2 in the Çatalhöyük Research Project series. Here Ian Hodder explains his vision of archaeological excavation, where careful examination of context and an awareness of human bias allows researchers exciting new insights into prehistoric cognition. The aim of the volume is to discuss some of the reflexive or postprocessual methods that have been introduced at the site in the work there since 1993. These methods involve reflexivity, interactivity, multivocality and contextuality or relationality.

When dealing with Indigenous women’s history we are conditioned to think about women as private-sphere figures, circumscribed by the home, the reserve, and the community. Moreover, in many ways Indigenous men and women have been cast in static, pre-modern, and one-dimensional identities, and their twentieth century experiences reduced to a singular story of decline and loss. In Indigenous Women, Work, and History, historian Mary Jane Logan McCallum rejects both of these long-standing conventions by presenting case studies of Indigenous domestic servants, hairdressers, community health representatives, and nurses working in “modern Native ways” between 1940 and 1980. Based on a range of sources, including the records of the Departments of Indian Affairs and National Health and Welfare, interviews, and print and audio-visual media, McCallum shows how state-run education and placement programs were part of Canada’s larger vision of assimilation and extinguishment of treaty obligations. Conversely, she also shows how Indigenous women link these same programs to their social and cultural responsibilities of community building and state resistance. By placing the history of these modern workers within a broader historical context of Aboriginal education and health, federal labour programs, post-war Aboriginal economic and political developments, and Aboriginal professional organizations, McCallum challenges us to think about Indigenous women’s history in entirely new ways.