When Indian University--now Bacone College--opened its doors in Indian Territory (now Oklahoma) in 1880, it was a small Baptist institution designed to train young Native Americans to be teachers and Christian missionaries among their own people and to act as agents of cultural assimilation. From 1927 to 1957, however, Bacone College changed course and pursued a new strategy of emphasizing the Indian identities of its students and projecting often-romanticized images of Indianness to the non-Indian public in its fund-raising campaigns. Money was funneled back into the school as administrators hired Native American faculty who in turn created innovative curricular programs in music and the arts that encouraged their students to explore and develop their Native identities. Through their frequent use of humor and inventive wordplay to reference Indianness--"Indian play"--students articulated the (often contradictory) implications of being educated Indians in mid-twentieth-century America. In this supportive and creative culture, Bacone became an "Indian school," rather than just another "school for Indians." In examining how and why this transformation occurred, Lisa K. Neuman situates the students' Indian play within larger theoretical frameworks of cultural creativity, ideologies of authenticity, and counterhegemonic practices that are central to the fields of Native American and indigenous studies today.

The Boston Tea Party, the Order of Red Men, Camp Fire Girls, Boy Scouts, Grateful Dead concerts: just a few examples of white Americans' tendency to appropriate Indian dress and act out Indian roles "A valuable contribution to Native American studies."—Kirkus Reviews This provocative book explores how white Americans have used their ideas about Native Americans to shape national identity in different eras—and how Indian people have reacted to these imitations of their native dress, language, and ritual. At the Boston Tea Party, colonial rebels played Indian in order to claim an aboriginal American identity. In the nineteenth century, Indian fraternal orders allowed men to rethink the idea of revolution, consolidate national power, and write nationalist literary epics. By the twentieth century, playing Indian helped nervous city dwellers deal with modernist concerns about nature, authenticity, Cold War anxiety, and various forms of relativism. Deloria points out, however, that throughout American history the creative uses of Indianness have been interwoven with conquest and dispossession of the Indians. Indian play has thus been fraught with ambivalence—for white Americans who idealized and villainized the Indian, and for Indians who were both humiliated and empowered by these cultural exercises. Deloria suggests that imagining Indians has helped generations of white Americans define, mask, and evade paradoxes stemming from simultaneous construction and destruction of these native peoples. In the process, Americans have created powerful identities that have never been fully secure.

In Europe, Indian hobbyism, or Indianism, has developed out of a strong fascination with Native American life in the 18th and 19th centuries. “Indian hobbyists” dress in homemade replicas of clothing, craft museum-quality replicas of artifacts, meet in fields dotted with tepees and reenact aspects of North American Indian lifeworlds, using ethnographies, travel diaries, and museum collections as resources. Grounded in fieldwork set among networks of Indian hobbyists in Germany, the Netherlands, Belgium, France, and the Czech Republic, this ethnography analyzes this contemporary practice of serious leisure with respect to the general human desire for play, metaphor, and allusion. It provides insights into the increasing popularity of reenactment practices as they relate to a deeper understanding of human perception, imagination, and creativity.

The Nimzo-Indian is one of Black's most universally popular and respectable answers to 1 d4. It could be said that no other opening allows Black to play for a win from such a sound positional basis, while its flexibility gives rise to a multitude of different positions rich in tactical and positional play. The list of Nimzo-Indian admirers runs like a who's who of the chess world: Garry Kasparov, Vladimir Kramnik, Vishy Anand, Anatoly Karpov and Michael Adams are just a handful of top Grandmasters who have utilized it with great effect. With the Nimzo-Indian being such a fashionable opening, some Black players are put off by the possibility of having to learn a labyrinth of different variations. However, in Play the Nimzo-Indian Edward Dearing solves this problem by constructing a concise and workable repertoire for Black, offering a solution against each of White's tries, whether it's a critical main line or a tricky side variation. After reading this book, you will have the necessary knowledge and confidence to begin playing the Nimzo-Indian in your games. *Explains an opening favoured by the world's elite *Written by a renowned openings expert *Covers all of White's main tries Edward Dearing is a young International Master and one of Scotland's leading players, making his debut for the national team at the 2004 Mallorca Olympiad. Outside of chess, he has a degree in law from Cambridge University and is currently a practicing lawyer.

A New York Times bestseller—over one million copies sold! A National Book Award winner A Boston Globe-Horn Book Award winner Bestselling author Sherman Alexie tells the story of Junior, a budding cartoonist growing up on the Spokane Indian Reservation. Determined to take his future into his own hands, Junior leaves his troubled school on the rez to attend an all-white farm town high school where the only other Indian is the school mascot. Heartbreaking, funny, and beautifully written, The Absolutely True Diary of a Part-Time Indian, which is based on the author's own experiences, coupled with poignant drawings by Ellen Forney that reflect the character's art, chronicles the contemporary adolescence of one Native American boy as he attempts to break away from the life he was destined to live. With a forward by Markus Zusak, interviews with Sherman Alexie and Ellen Forney, and black-and-white interior art throughout, this edition is perfect for fans and collectors alike.

Throughout the history of Indian religions, the ascetic figure is most closely identified with power. A by-product of the ascetic path, power is displayed in the ability to fly, walk on water or through dense objects, read minds, discern the former lives of others, see into the future, harm others, or simply levitate one's body. These tales give rise to questions about how power and violence are related to the phenomenon of play. Indian Asceticism focuses on the powers exhibited by ascetics of India from ancient to modern time. Carl Olson discusses the erotic, the demonic, the comic, and the miraculous forms of play and their connections to power and violence. He focuses on Hinduism, but evidence is also presented from Buddhism and Jainism, suggesting that the subject matter of this book pervades India's major indigenous religious traditions. The book includes a look at the extent to which findings in cognitive science can add to our understanding of these various powers; Olson argues that violence is built into the practice of the ascetic. Indian Asceticism culminates with an attempt to rethink the nature of power in a way that does justice to the literary evidence from Hindu, Buddhist, and Jain sources.

The Present Critical Anthology On Indian-English Drama Is A Welcome Addition To The Ever-Increasing Repertoire Of The Academic World. It Contains Some Twenty-Two Papers On Diverse Authors, Themes And Trends. The Authors Treated In It Are Girish Karnad, Mahesh Dattani, Badal Sircar, Rabindranath Tagore (Chronologically, Tagore Should Have Been Placed First), And Vijay Tendulkar. The Themes Dealt With Herein Are Myths And Folk Tales, Religious Propensity, Social Alienation, Audience Participation, Feminine Psyche, Role Of Freedom, And Man-Woman Relationship. And The Trends Touched Upon In This Anthology Are Mythic And Symbolic Interpretations, Focusing On Folklore, Experimentations In Third Theatre And Street Plays, And Feminist Approaches To Certain Plays. The Broad Spectrum Of Indian-English Drama Has Also Been Presented In A Few Papers.In Its Present Shape And Size, This Anthology Will, Hopefully, Find A Place On The Library Shelves And Enlighten The Academics On The Perspectives And Challenges Inherent In Indian-English Drama.