This dissertation engages with anthropological debates of the representation of Native peoples in performance through a series of comparative case studies that examine Native North American participation in wild West shows. Using multi-sited ethnographic and ethnohistorical approaches, it investigates the experience of some Native performers with the top wild West shows historically (1885-1930), of three Mohawk families who performed in a variety of spectacles (early 1900s), and of contemporary performers in wild West show re-creations at EuroDisney (France) and Buffalo Bill Days (Sheridan, Wyoming, U.S.A.). This research focuses on Native performers' perspectives and experiences in order to complicate the picture of exploitation and commercialization in this context. In this dissertation, rather than focusing solely on the production of stereotypes, I trace the extent and various forms of Native agency and expressions of identity through a series of encounters that occur in a wild West show "contact zone." Drawing on the concept of transculturation, I argue that Native performers adopted and used contact zone encounters as a space to express their opinions or to maintain, express, and/or contest Native identity. I thus elucidate the various forms of agency that Native performers wielded, whether expressive, communicative, performative, or agency of cultural projects. A "cultural projects" approach to agency considers Native performers' own goals and social relationships in addition to the socio-political constraints and power relations that structure their lives. Native performers had their own cultural projects; they actively pursued the opportunities and benefits of working in wild West shows. I argue that narratives of opportunity, success, and pride found in the employment encounter, in oral histories of Mohawk performers' experiences, and in interviews with contemporary performers, represent agency of cultural projects. Oral histories from Mohawk performers' descendants and their interpretations of the archival record were crucial for revealing and substantiating these alternative perspectives of Native experiences in wild West shows and spectacles.

Now that the West is no longer so wild, it’s easy to dismiss Buffalo Bill Cody’s world-famous Wild West shows as promoters of stereotypes and clichés. But looking at this unique American genre from the Native American point of view provides thought-provoking new perspectives. Focusing on the experiences of Native performers and performances, Linda Scarangella McNenly begins her examination of these spectacles with Buffalo Bill’s 1880s pageants. She then traces the continuing performance of these acts, still a feature of regional celebrations in both Canada and the United States—and even at Euro Disney. Drawing on interviews with contemporary performers and descendants of twentieth-century performers, McNenly elicits insider perspectives to suggest new interpretations of their performances and experiences; she also uses these insights to analyze archival materials, especially photographs. Some Native performers saw Wild West shows not necessarily as demeaning, but rather as opportunities—for travel, for employment, for recognition, and for the preservation and expression of important cultural traditions. Other Native families were able to guide their own careers and even create their own Wild West shows. Today, Native performers at Buffalo Bill Days in Sheridan, Wyoming, wear their own regalia and choreograph their own performances. Through dancing and music, they express their own vision of a contemporary Native identity based on powwow cultures. Proud of their skills and successes, Native performers at Euro Disney are establishing promising careers. The effects of colonialism are undeniable, yet McNenly’s study reveals how these Native peoples have adapted and re-created Wild West shows to express their own identities and to advance their own goals.

From the melodic sounds of a classical guitar or the wailing of an electric guitar to country music and punk rock, these musicians deliver. They offer a wide selection of musical styles as diverse as the music industry itself. Read about the lives of these outstanding performers who represent the fresh new sounds from Native American today. The music of these talented artists transcends borders and cultures to speak directly to the hearts and minds of listeners. But it was not always easy for them to reach their goals. Shane Yellowbird (Cree) - Canadian country recording artist Mary Youngblood (Seminole/Aleut) - Flutist Blackfire (Navajo) - Punk rock and traditional Dine' (Navajo) music Jamie Coon (Creek/Seminole) - Singer/songwriter Gabriel Ayala (Pascua Yaqui) - Classical guitarist Mato Nanji (Nakota Sioux) - Lead guitarist and singer for Indigenous Four Rivers Drum - Vibrant drum group

Approaching Native American theater as ceremonial performance comprised of centuries-old tribal traditions and aesthetic concepts, Hanay Geiogamah combines his thirty-five years of creative and experimental work and research in Native theater to illuminate the elements of myth, spirituality, and ceremony and their integration into dramatic performances. Specific observations on how ritual is constructed and activated are presented along with selected examples of the process from recent native theater works. Other topics include spirituality as the basis for dramatic text, the techniques of the shaman as director, and the creative process of integration. Drama. Native American Studies. Performing Arts.

Zionism, the German Empire, and Africa explores the impact on the self-perception and culture of early Zionism of contemporary constructions of racial difference and of the experience of colonialism in imperial Germany. More specifically, interrogating in a comparative analysis material ranging from mainstream satirical magazines and cartoons to literary, aesthetic, and journalistic texts, advertisements, postcards and photographs, monuments and campaign medals, ethnographic exhibitions and publications, popular entertainment, political speeches, and parliamentary reports, the book situates the short-lived but influential Zionist satirical magazine Schlemiel (1903–07) in an extensive network of nodal clusters of varying and shifting significance and with differently developed strains of cohesion or juncture that roughly encompasses the three decades from 1890 to 1920.

Winner of the Association for Theatre in Higher Education Excellence in Editing Award 2016 Following the ground-breaking Performance and the City, this new volume explores what it means to create and experience urban performance – as both an aesthetic and a political practice – in the burgeoning world where cities are built by globalization and neoliberal capital.

From April to November 1935 in Belgium, fifteen Lakotas enacted their culture on a world stage. Wearing beaded moccasins and eagle-feather headdresses, they set up tepees, danced, and demonstrated marksmanship and horse taming for the twenty million visitors to the Brussels International Exposition, a grand event similar to a world’s fair. The performers then turned homeward, leaving behind 157 pieces of Lakota culture that they had used in the exposition, ranging from costumery to weaponry. In Lakota Performers in Europe, author Steve Friesen tells the story of these artifacts, forgotten until recently, and of the Lakota performers who used them. The 1935 exposition marked a culmination of more than a century of European travel by American Indian performers, and of Europeans’ fascination with Native culture, fanned in part by William F. “Buffalo Bill” Cody’s Wild West from the late 1800s through 1913. Although European newspaper reports often stereotyped Native performers as “savages,” American Indians were drawn to participate by the opportunity to practice traditional aspects of their culture, earn better wages, and see the world. When the organizers of the 1935 exposition wanted to include an American Indian village, Sam Lone Bear, Thomas and Sallie Stabber, Joe Little Moon, and other Lakotas were eager to participate. By doing this, they were able to preserve their culture and influence European attitudes toward it. Friesen narrates these Lakotas' experiences abroad. In the process, he also tells the tale of collector François Chladiuk, who acquired the Lakotas’ artifacts in 2004. More than 300 color and black-and-white photographs document the collection of items used by the performers during the exposition. Friesen portrays a time when American Indians—who would not long after return to Europe as allies and liberators in military garb—appeared on the international stage as ambassadors of the American West. Lakota Performers in Europe offers a complex view of a vibrant culture practiced and preserved against tremendous odds.