Anthropology

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Review of Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene

There is something quite embarrassing about reading a book in public that appears to be upside down. The collaborative piece of work known as Arts of Living on a Damaged Planet is separated into two parts: “Monsters and the Art of Living” and “Ghosts on a Damaged Planet.” The reader must physically turn the book upside down to get from one part to the other. On each cover’s bottom right corner, a hint of the other side’s cover is present…

States of Emergence/y: Coastal Restoration and the Future of Louisiana’s Vietnamese/American Commercial Fisherfolk

While all coastal entrepreneurs feel the strain of the decisions and projects Colten outlines above, their consequences are borne more heavily by first-generation, 1.5-generation, and second-generation Vietnamese/American fisherfolk. While all fisherfolk are concerned about environmental change and forced adaptation, language barriers, a lack of political representation, and cultural differences make Vietnamese/Americans…

The Story Behind a Nassau Bottle Excavated at Historic Fort Snelling

For millennia, Native American people traveled and traded on the Mississippi River. When colonial powers moved into North America, they quickly saw the importance of controlling transportation and the movement of goods on the river. In 1820, The United States government established Fort Snelling at the confluence of the Mississippi and Minnesota Rivers to protect American fur trade interests in the region and to gain a foothold in the western territory that would become Minnesota.

Why is water sacred to Native Americans?

The Lakota phrase “Mní wičhóni,” or “Water is life,” has become a new national protest anthem. It was chanted by 5,000 marchers at the Native Nations March in Washington, D.C. on March 10, and during hundreds of protests across the United States in the last year. “Mní wičhóni” became the anthem of the almost year-long struggle to stop the building of the Dakota Access Pipeline under the Missouri River in North Dakota.

Anthracite Heritage: Landscape, Memory and the Environment

Place always exists in a particular time, and for Northeastern Pennsylvania that time is anthracite coal time. Because coal mining has decreased significantly over the past 50 years, the result has been a major outmigration of the area’s traditional population… However, the legacy of coal still runs deep as reminders of coal heritage are scattered throughout the 484 square miles that make up the anthracite coal region.

Community-Engagement and Loss

In the twenty years I have worked for the University of Minnesota, I have had many opportunities to be involved in partnerships with community organizations. These partnerships can create an incredible space for learning for the faculty, staff, and students who participate.

Signs at Lake Calhoun have been changed to include the lake's Dakota name, Bde Maka Ska. The new signs were approved by the Minneapolis Park and Recreation Board. The signs updated on Oct. 2, 2015. Peter Cox | MPR News

How to say Lake Calhoun’s Dakota name: ‘Bdé Makhá Ská’

Across all of North America, a rich array of indigenous nations and communities inhabited the landscape before Europeans came. Many places retain traces of these older cultures in their place-names; others show the impacts of continuing inhabitation by indigenous people through efforts to re-name features of the landscape with the language the land once knew. Bdé Makhá Ská, a lake in Minneapolis that formerly held the name of a 19th century defender of slavery, is but one example of this emerging trend. Bdé Makhá Ská is located just 5 miles west of the Mississippi River, a feature that is itself named in a derivation from indigenous terms.