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"Haley, Brian D"
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Hopis and the Counterculture
This book addresses how the Hopi became icons of the followers of
alternative spiritualities and reveals one of the major pathways
for the explosive appropriation of Indigenous identities in the
1960s. It reveals a largely unknown network of Native, non-Indian,
and neo-Indian actors who spread misrepresentations of the Hopi
that they created through interactions with the Hopi Traditionalist
faction of the 1940s through 1980s. Significantly, many non-Hopis
involved adopted Indian identities during this time, becoming
\"neo-Indians.\" Exploring the new social field that developed to
spread these ideas, Hopis and the Counterculture
meticulously traces the trajectories of figures such as Ammon
Hennacy, Craig Carpenter, Frank Waters, and the Firesign Theatre,
among others. Drawing on insights into the interplay between
primitivism, radicalism, stereotyping, and identity, Haley expands
on concepts from scholars such as Roy Harvey Pearce's notion of
\"isolated radicals\" and Jonathan Friedman's observations regarding
the ascendancy of primitivism amid global crises. Haley scrutinizes
the roles played by non-Hopi actors and the timing behind the
widespread popularization of Hopi religious practices.
eBook
In Cahoots with Neo-Indigenism
Academia’s support for neo-indigenes is a significant component of their professional success. I describe how this support operates, drawing a model of cahooting from Edward Dolnick’s analysis of art forgery in The Forger’s Spell. Cahooting reflects the importance of social relationships to the construction of perceived truth and virtue. It corrupts academia at multiple levels through these relationships, undermining the pursuit of truth and goals of equity and inclusion.
Journal Article
Craig Carpenter and the Neo-Indians of LONAI
A neo-Indian phenomenon, in which persons or groups who lack the conventionally expected ancestry or past affiliation begin to assert an Indian identity, is beginning to be recognized as having greater scale and scope than previously imagined. I explore one of the roots of the modern phenomenon in the person and early career of Craig Carpenter, in particular his relationship with the Hopi Traditionalist movement and League of North American Indians. Carpenter and key league officers were neo-Indians who helped foster a new “traditional” Indian identity and spirituality infused with Western romanticism and metaphysics mixed with Hopi prophecy. Past observers and activists have overlooked this neo-Indian presence, describing these arenas solely as Indian and traditional. I conclude with the paradox that many modern Indians, neo-Indians, and New Agers draw their beliefs, practices, and identities from a common source due to the effective proselytizing by these actors.
Journal Article
Reimagining the immigrant
Reimagining the Immigrant examines integrative practices by residents towards Mexican immigrants in a small farm town in America. This groundbreaking book sheds light on the coexisting practices of discrimination and accommodation and the ways in which immigrants and established residents reimagine ethnic identity in a more positive light.
eBook
Ammon Hennacy and the Hopi Traditionalist Movement: Roots of the Counterculture's Favorite Indians
The location is now named the Gordon Hirabayashi Recreation Site in honor of the brave Japanese American who contested and eventually overturned his convictions for resisting Japanese curfew and relocation during the anti-Japanese hysteria that ensued after the bombing of Pearl Harbor on December 7, 1941. [...]it appears that Banyacya hid Hennacy's involvement from Clemmer, and possible reasons for this emerge in this study.8 Non-Hopis have widely perceived Hopi factions of the mid- to late-twentieth century as \"progressives\" and \"traditionals.\"
Journal Article
Anthropology and the Making of Chumash Tradition
Haley and Wilcoxon attempt to demystify the scholars' remembering, forgetting, and imagining of the Chumash past that has helped to construct an influential Chumash Traditionalism since the 1960s. They find that anthropological practice and Chumash identity and tradition are deeply entangled and that anthropologists cannot avoid participating in the self-determination of Chumash people.
Journal Article
Better for Whom? The Laborers Omitted in Goldschmidt's Industrial Agriculture Thesis
Walter Goldschmidt's seminal research in the 1940s on the social consequences of industrial agriculture has fostered a continuing critique of large-scale commodity agriculture. Goldschmidt concluded that larger farm size produced a lower quality of life in rural towns by increasing the proportion of low-wage workers, and moving capital and profits elsewhere. I address Goldschmidt's counts of seasonal laborers employed at the large-farm town of Arvin and the small-farm town of Dinuba, noting that Dinuba's seasonal laborers were more numerous than Arvin's and less likely to reside locally. Goldschmidt excluded this data from his analysis and conclusions, a fact that has eluded all subsequent scholars. I argue that Goldschmidt's community study method neglected class relationships that made Dinuba a predominantly middle-class community within a broader class-based geography. Using more recent studies from rural California, I suggest that the relative strength and coherence of Dinuba's middle class may have prevented seasonal laborers from settling in the town. Goldschmidt's conclusion that Dinuba was better than Arvin might now be seen as a perspective of middle-class Dinubans that its workers may not have shared. En route to this new interpretation, I relate the failure of scholars to find this important data in Goldschmidt's original work to the influence of the concept of the family farm.
Journal Article
How Spaniards Became Chumash and Other Tales of Ethnogenesis
In the 1970s, a network of families from Santa Barbara, California, asserted local indigenous identities as \"Chumash.\" However, we demonstrate that these families have quite different social histories than either they or supportive scholars claim. Rather than dismissing these neo-Chumash as anomalous \"fakes,\" we place their claims to Chumash identity within their particular family social histories. We show that cultural identities in these family lines have changed a number of times over the past four centuries. These changes exhibit a range that is often not expected and render the emergence of neo-Chumash more comprehendible. The social history as a whole illustrates the ease and frequency with which cultural identities change and the contexts that foster change. In light of these data, scholars should question their ability to essentialize identity.
Journal Article