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At the place known as Head-Smashed-In in southwestern Alberta, Aboriginal people practiced a form of group hunting for nearly 6,000 years before European contact. The large communal bison traps of the Plains were the single greatest food-getting method ever developed in human history. Hunters, working with their knowledge of the land and of buffalo behaviour, drove their quarry over a cliff and into wooden corrals. The rest of the group butchered the kill in the camp below. Author Jack Brink, who devoted 25 years of his career to “The Jump,” has chronicled the cunning, danger, and triumph in the mass buffalo hunts and the culture they supported. He also recounts the excavation of the site and the development of the Head-Smashed-In Buffalo Jump Interpretive Centre, which has hosted 2 million visitors since it opened in 1987. Brink’s masterful blend of scholarship and public appeal is rare in any discipline, but especially in North American pre-contact archaeology. Brink attests, “I love the story that lies behind the jump—the events and planning that went into making the whole event work. I continue to learn more about the complex interaction between people, bison and the environment, and I continue to be impressed with how the ancient hunters pulled off these astonishing kills.”

Animal or sport hunting has an erotic nature that allows North American white men to experience sexual activity. Love-related words such as loving, possessing, and romance are often used to describe hunting. Furthermore, the comparisons between hunting and sex are common among the sport's enthusiasts. Hunting is also related to heterosexual relations in terms of heterosexual predation. Thus, the recognition of the structures common between heterosexuality and hunting as eroticized power difference is an important tool in understanding the nature of men's predation.

Gu Tao’s documentaryThe Last Moose of Aoluguya (an da han)(2013) follows the life of Weijia, an Evenki hunter, artist, and alcoholic who Gu Tao described as ‘the most lonely person in the forest’ (Cunliffe 2015). Traditionally, the Evenki, also known asTungusin Russia, are a culture of nomadic hunters that span the trans-Baikal region, Siberian taiga, Mongolia, and the forests of northern China. Although mainly concentrated in Russia, in the People’s Republic of China there were 30,875 Evenkis as of the 2010 population census. In the forests of China’s Great Xing’an ling Mountains (daxing anling), the lives

To study history is to dialogue with the dead about the world that they, the deceased, and we, the living, have created together. In many cases the voices from the past are but whispers, and one must listen closely to discern their traces. But every now and then, an utterance can leap across the chasm of time and gain a profound purchase on the present. Such was my experience early in the writing of what becameCrimes against Nature, transforming my research in ways I never anticipated. I was seated in the elegant, oak-paneled reading room of the National Archives

In 1890, Robert P. Porter, the superintendent of the eleventh national census, made note, in the perfunctory style of a federal bureaucrat conducting the business of state, that “at present the unsettled area [of the United States] has been so broken into by isolated bodies of settlement that there can hardly be said to be a frontier line. In the discussion of its extent, its westward movement, etc., it can not, therefore, any longer have a place in the census reports.” Porter based his conclusion upon the federal definition of the frontier, which was predicated upon the statistical density of

In the beginning, before the coming of theletí·telw’ıt(human beings), the world, according to the legends of the Nez Perce people, was inhabited by animals that were endowed with the qualities of humans and behaved like them. In that mythical age, the principal character was Coyote, a trickster and transformer. At times Coyote was a silly rascal who got himself into ludicrous scrapes. At other times he was super-human and able to change himself and others, as well as the forces of nature, into different forms and to accomplish wondrous deeds. One day Coyote learned that all the animals

In 1855, a backcountry hunter named Joseph Israel Lobdell, who was twenty-six at the time and had piercing gray eyes and a full head of curly black hair, departed from his home in the Delaware River country of upstate New York and headed west to Minnesota Territory.¹ He was in search of wilder terrain, as the forests of his childhood and youth, in particular around Long Eddy, New York, had recently become somewhat crowded. In his baggage, Lobdell carried with him a lengthy heritage of frontier living. His ancestors had pioneered upstate New York in the late 1700s, and over

Long before they saw the first white men, the Nez Perce began to feel their influences. Russians first appeared on the Alaskan coast only in the 1740s, and European and American seamen did not begin to trade with tribes along the Pacific Coast south of Alaska until several decades later. But Spaniards, who had been in the Southwest since 1540, had established a permanent colony in New Mexico in 1590 and had probed many times into the southern plains, the Great Basin, and California, meeting many tribes. Starting in the seventeenth century, moreover, British and French fur traders had been

Previous analyses of faunal remains from highland Mesoamerican sites have viewed implied changes in animal exploitation patterns as a secondary consequence of early agricultural practices. This paper argues that faunal data from the Tehuacan Valley, when interpreted within an optimization framework provide evidence for the alteration of optimal meat harvesting strategies through time by communities responding to a variety of socioenvironmental factors: seasonal and long-term availability of game, access to domestic meat resources, human meat demand levels, and scheduling constraints.