"Tracking Indigenous Heritage" describes the expierences of the Ju/'hoansi of north-eastern Namibia, who perform their 'traditional' hunter-gatherer lifestyle as a means of generating income. Being constantly concerned with their Intangible Cultural Heritage, they experimentally re-interpret it for the creation of specific staged touristic performances. The children grow up with the regular enactment of traditional culture and playfully practice and r-enact it themselves. After Ju/'hoansi are moving towards a new position inside the nation state. In Living Museums and Cultural Villages located in protected nature conservancies in the Kalahari Desert, the Ju/'hoansi handle their cultural heritage as a basis for self-determination and as a strategy to achieve their claims for indigenous rights.

Who is a Native American? And who gets to decide? From genealogists searching online for their ancestors to fortune hunters hoping for a slice of casino profits from wealthy tribes, the answers to these seemingly straightforward questions have profound ramifications. The rise of DNA testing has further complicated the issues and raised the stakes. In Native American DNA, Kim TallBear shows how DNA testing is a powerful—and problematic—scientific process that is useful in determining close biological relatives. But tribal membership is a legal category that has developed in dependence on certain social understandings and historical contexts, a set of concepts that entangles genetic information in a web of family relations, reservation histories, tribal rules, and government regulations. At a larger level, TallBear asserts, the “markers” that are identified and applied to specific groups such as Native American tribes bear the imprints of the cultural, racial, ethnic, national, and even tribal misinterpretations of the humans who study them. TallBear notes that ideas about racial science, which informed white definitions of tribes in the nineteenth century, are unfortunately being revived in twenty-first-century laboratories. Because today’s science seems so compelling, increasing numbers of Native Americans have begun to believe their own metaphors: “in our blood” is giving way to “in our DNA.” This rhetorical drift, she argues, has significant consequences, and ultimately she shows how Native American claims to land, resources, and sovereignty that have taken generations to ratify may be seriously—and permanently—undermined.

Maritime heritage landscapes are undergoing a period of unprecedented crisis, severely impacted by coastal development, population growth and climate change. Presenting archaeology and CRM as a grave threat, this volume offers an important lesson on the relationship between neoliberal heritage regimes and global ecological breakdown.

DIVDIVMore than 10,000 years ago, people settled on lands that now lie within the boundaries of the state of Connecticut. Leaving no written records and scarce archaeological remains, these peoples and their communities have remained unknown to all but a few archaeologists and other scholars. This pioneering book is the first to provide a full account of Connecticut’s indigenous peoples, from the long-ago days of their arrival to the present day./divDIV /divDIVLucianne Lavin draws on exciting new archaeological and ethnographic discoveries, interviews with Native Americans, rare documents including periodicals, archaeological reports, master’s theses and doctoral dissertations, conference papers, newspapers, and government records, as well as her own ongoing archaeological and documentary research. She creates a fascinating and remarkably detailed portrait of indigenous peoples in deep historic times before European contact and of their changing lives during the past 400 years of colonial and state history. She also includes a short study of Native Americans in Connecticut in the twentieth and twenty-first centuries. This book brings to light the richness and diversity of Connecticut’s indigenous histories, corrects misinformation about the vanishing Connecticut Indian, and reveals the significant roles and contributions of Native Americans to modern-day Connecticut./divDIVDIV/div/div/div

History shows that travellers sought to experience the unfamiliar and exotic cultures and traditions of Indigenous peoples, with early examples of Indigenous tourism in the United States, Canada, Scandinavia, Australia, New Zealand and countries throughout Asia and Latin America. Similarly, contemporary travellers demonstrate a desire to seek out opportunities to experience Indigenous peoples and their cultures. Thus, we are witnessing worldwide growth in the awareness of, and interest in, Indigenous cultures, traditions, histories and knowledges. Engagement in the tourism sector is regularly advocated for Indigenous peoples because of the socio-economic opportunities it provides; however, there are a range of cultural benefits including the maintenance, rejuvenation and/or preservation of Indigenous cultures, knowledges and traditions for Indigenous peoples who choose tourism as a vehicle to showcase their cultures. Consequently, tourism is regularly acknowledged as a means for facilitating the sustainability of tangible and intangible Indigenous cultural heritage including languages, stories, art, dance, rituals and customs. Importantly, however, the history of Indigenous peoples’ engagement in tourism has provided a range of examples of the threats to Indigenous culture that can accrue as a result of tourism (i.e., cultural degradation, commercialisation and commodification, authenticity and identity, among others). This book presents an exploration of the intersection between tourism and Indigenous culture. The chapters in this book were originally published as a special issue of the Journal of Heritage Tourism.