Museums reflect power relations in society. Centuries of tradition dictate that museum professionals through years of study have more knowledge about the past and culture than the communities they present and serve. As mausoleums of intellect, museums developed cultures that are resistant to relinquishing any authority to the public. The long history of museums as the authority over the past led to the alienation and exclusion of many groups from museums, particular indigenous communities. Since the 1970s, many Native groups across the United States established their own museums in response to the exclusion of their voices in mainstream institutions. As establishments preserving cultural material, tradition, and history, tribal museums are recreating the meaning of "museum," presenting a model of cooperation and inclusion of community members to the museum process unprecedented in other institutions. In a changing world, many scholars and professionals call for a sharing of authority in museum spaces in order to engage the pubic in new ways, yet many cultural institutions struggle to find a way to negotiate the traditional model of a museum while working with communities. Conversely, the practice of power sharing present in Iroquois (Haudenosaunee) tradition shaped a museum culture capable of collaboration with their community. Focusing on the Akwesasne Museum as a case study, this dissertation argues that the ability for a museum to share authority of the past with its community is dependent on the history and framework of the culture of the institution, its recognition of the importance of place to informing the museum, and the use of cultural symbols to encourage collaboration. At its core, this dissertation concerns issues of authority, power, and ownership over the past in museum spaces.

This new book advances a fresh philosophical account of the relationship between the legislature and courts, opposing the common conception of law, in which it is legislatures that primarily create the law, and courts that primarily apply it. This conception has eclectic affinities with legal positivism, and although it may have been a helpful intellectual tool in the past, it now increasingly generates more problems than it solves. For this reason, the author argues, legal philosophers are better off abandoning it. At the same time they are asked to dismantle the philosophical and doctrinal infrastructure that has been based on it and which has been hitherto largely unquestioned. In its place the book offers an alternative framework for understanding the role of courts and the legislature; a framework which is distinctly anti-positivist and which builds on Ronald Dworkin's interpretive theory of law. But, contrary to Dworkin, it insists that legal duty is sensitive to the position one occupies in the project of governing; legal interpretation is not the solitary task of one super-judge, but a collaborative task structured by principles of institutional morality such as separation of powers which impose a moral duty on participants to respect each other's contributions. Moreover this collaborative task will often involve citizens taking an active role in their interaction with the law.

A history and description of southwestern textiles along with a catalog of Pueblo, Navajo, Mexican, and Spanish American blankets, ponchos, and sarapes.

Adeptly navigating one of the most pressing issues on the current global agenda, this topical Research Handbook provides a comprehensive and research-based exploration of the sociology of migration. As well as highlighting the field’s achievements and current challenges, it explores key concepts used in current research, methods employed, and the spheres and contexts in which migrants participate.

The year 1997 found the members of the OCLC (Online Computer Library Center) cooperative in an expansive mood. More than 1,000 library leaders attended the OCLC President’s Luncheon in San Francisco, where they celebrated OCLC’s 30th anniversary. There were more than 25,000 libraries participating in the cooperative, including nearly 3,000 libraries in 62 countries outside the U.S., and the WorldCat database contained more than 37 million bibliographic records. Over the next ten years, the global digital library would indeed emerge, but in a form that few could have predicted. Against a backdrop of continuous technological change and the rapid growth of the Internet, the OCLC cooperative’s WorldCat database continued to grow and was a central theme of the past decade. As the chapters in this book show, OCLC’s chartered objectives of furthering access to the world’s information and reducing the rate of rising library costs continue to resonate among libraries and librarians, as the OCLC cooperative enters its fifth decade. This book was published as a special issue of the Journal of Library Administration.

This field manual provides a well-tested approach for promoting citizen participation. It breaks down the traditional boxes separating human rights, rule of law, development, and governance, and reconnects them in order to create an integrated approach to rights-based political empowerment. A New Weave of Power, People & Politics combines concrete and practical 'action steps' with a sound theoretical foundation to help users understand the process of advocacy planning and implementation. This is an 'Action Guide' that builds on the authors' 50 years of combined experience in advocacy, gender, human rights, popular education, and social change. These collective experiences were gathered in Asia, Africa, Latin America, the Middle East, Europe, the former Soviet Union, and North America, and they range from participatory research and community development, to neighbourhood organizing and legal rights education, to large-scale campaign advocacy. It delves more deeply into questions of citizenship, constituency-building, social change, gender, and accountability.

Weaving the Past offers a comprehensive and interdisciplinary history of Latin America's indigenous women. While the book concentrates on native women in Mesoamerica and the Andes, it covers indigenous people in other parts of South and Central America, including lowland peoples in and beyond Brazil, and Afro-indigenous peoples, such as the Garifuna, of Central America. Drawing on primary and secondary sources, it argues that change, not continuity, has been the norm for indigenous peoples whose resilience in the face of complex and long-term patterns of cultural change is due in no small part to the roles, actions, and agency of women. The book provides broad coverage of gender roles in native Latin America over many centuries, drawing upon a range of evidence from archaeology, anthropology, religion, and politics. Primary and secondary sources include chronicles, codices, newspaper articles, and monographic work on specific regions. Arguing that Latin America's indigenous women were the critical force behind the more important events and processes of Latin America's history, Kellogg interweaves the region's history of family, sexual, and labor history with the origins of women's power in prehispanic, colonial, and modern South and Central America. Shying away from interpretations that treat women as house bound and passive, the book instead emphasizes women's long history of performing labor, being politically active, and contributing to, even supporting, family and community well-being.