Brian D Haley
SUNY Oneonta, Anthropology, Faculty Member
- University of California, Riverside, Anthropology, Department MemberUniversity of California, Riverside, UC MEXUS, Department Member, and 3 moreadd
- Anthropology, Cultural Identity, Ethnogenesis, Invention of Tradition, Neo-Indians, Mexican Immigration, and 46 moreFarm Workers (Anthropology), Rural communities, Industrial Agriculture, Heritage Studies, Identity (Anthropology), Immigration and identity (Anthropology), Anthropology of Borders, Counter Culture, Farmworkers, Chumash, North American Southwest, US-Mexico Borderlands, Identity construction and cultural production, History of Identity, California History, California Indians, California Missions, Borders and Borderlands, Hopi studies (Anthropology), Hopi history, Christian Anarchism, Southwest, Ethnicity, Race and Ethnicity, Anarcho-Primitivism, Traditionalism, New Age spirituality, Invention of Traditions, Counterculture, Countercultural Studies, fredrik Barth, Culture Contact and Historical archaeology of the Spanish borderlands (incl. Southern Athapaskan, Hispanic, Heritage Theory, Neo shamanism, Hippies, Hippie counterculture in the US, Neoindigenismo, Indigenism, Indigenous Studies, Magic and the Occult (Anthropology Of Religion), Californios, Sidney Mintz, Colonial Mexico, Authenticity, Garry W. Trompf, and Thomas Banyacyaedit
- The intersections of identity, economy, policy, and history in Southwest Borderlands Anglo–Latino–Native American soc... moreThe intersections of identity, economy, policy, and history in Southwest Borderlands Anglo–Latino–Native American social relations. Among the topics I investigate are:
• Ethnicity and ethnogenesis, particularly the creation of new identity, culture, and historical consciousness associated with the rise of neo-Indians, and the implications these have for policy and scholarly praxis; and
• Immigration, class, and community in industrial agriculture.edit
A description of my current Unexpected Histories project examining the social and cultural roots of neo-Indian identities formed during the latter half of the twentieth century.
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... Propaganda toward Women in the Two World Wars 127 Matthew Hendley III Boundaries 8 Capoeira and Globalization 145 Joshua ... 11 Searching for Semantics in Music: A Global Discourse 209 Orlando Legname 12 Human Movements: Consequences... more
... Propaganda toward Women in the Two World Wars 127 Matthew Hendley III Boundaries 8 Capoeira and Globalization 145 Joshua ... 11 Searching for Semantics in Music: A Global Discourse 209 Orlando Legname 12 Human Movements: Consequences to Global Biogeography ...
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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... more
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.
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This article explores Christian anarchist-pacifist Ammon Hennacy’s participation in Hopi politics and his role in popularizing a vision of Hopi culture among American radicals after World War II. Hennacy’s involvements at Hopi have... more
This article explores Christian anarchist-pacifist Ammon Hennacy’s participation in Hopi politics and his role in popularizing a vision of Hopi culture among American radicals after World War II. Hennacy’s involvements at Hopi have largely escaped scholars’ attention, which is surprising, given that Hennacy has been recognized as one of “the spiritual progenitors of Sixties activism,” and many of his writings on Hopis have been accessible since the Fifties. The key to grasping Hennacy’s importance begins with recognizing that his arrival at Hopi in 1947 coincided with the emergence of a political faction that has come to be known in ethnographic writings as the Hopi Traditionalist Movement. Hennacy wrote about and on behalf of this faction without ever grasping what it really was, yet he himself was key to the Movement’s success in gaining recognition off the reservation as “traditional Hopis.” Historian James Treat has illustrated the influence these “traditional” Hopis had on Native American activism in the Fifties, Sixties, and Seventies. However, this insight needs to be squared with the ethnographic evidence that the Traditionalist Movement was one approach to tradition among many at Hopi, where traditional belief and practice did not consistently distinguish the Movement’s followers from their political foes. New historical evidence developed here demonstrates that Hennacy’s flair for the dramatic and far-ranging connections to well-organized networks of media-savvy radicals and conscientious objectors––or COs as the latter were known––were crucial in forging important relationships between Hopis and non-Indians far from the reservation. That Hennacy did these things from the start of the Traditionalist Movement also revises our understanding of what this movement was. Just as Sherry L. Smith has recently exposed the commingling of the interests and actions of the Sixties hippies and Native American activists, the early history of the Hopi Traditionalist Movement can no longer be seen as a narrowly indigenous social phenomenon. It was multiethnic and multifaceted from the start, even as its participants conceived of it as Hopi.
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... Title: We Want Our Town Back!: Housing Discrimination and Exclusion Author: Haley, Brian, University of California Santa Barbara Publication Date: 10-18-2006 ... Brian Haley Department of Anthropology and Center for Chicano Studies... more
... Title: We Want Our Town Back!: Housing Discrimination and Exclusion Author: Haley, Brian, University of California Santa Barbara Publication Date: 10-18-2006 ... Brian Haley Department of Anthropology and Center for Chicano Studies University of California, Santa Barbara ...
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... Click on any of the links below to perform a new search. Title: Heterogeneity in Rural California and the Example of Shandon. Authors: Haley, Brian. ... Institutions: N/A. Sponsors: Woodrow Wilson National Fellowship Foundation,... more
... Click on any of the links below to perform a new search. Title: Heterogeneity in Rural California and the Example of Shandon. Authors: Haley, Brian. ... Institutions: N/A. Sponsors: Woodrow Wilson National Fellowship Foundation, Princeton, NJ.; California Univ., Santa Barbara. ...
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Focusing on Mexico and Peru with a little Bolivia thrown in, Galinier and Molinié explore the ethnogenesis of neo-Indians, an overarching term they choose to a new international identity and religion that is "reappropriating the heritage... more
Focusing on Mexico and Peru with a little Bolivia thrown in, Galinier and Molinié explore the ethnogenesis of neo-Indians, an overarching term they choose to a new international identity and religion that is "reappropriating the heritage of Andean and Mexican civilizations ... [and] is being organized by people who are not from the same cultural milieu in the strictest sense" (3-4).