Brian D Haley | SUNY Oneonta (original) (raw)
Videos by Brian D Haley
Presented April 1, 2022 in the Unsettling Genealogies Conference: A Forum on Pseudo Indians, Race... more Presented April 1, 2022 in the Unsettling Genealogies Conference: A Forum on Pseudo Indians, Race Shifters, Pretendians, and Self-Indigenization in Media, Arts, Politics and the Academy. Virtual conference, Native American Studies, Michigan State University
11 views
Press coverage by Brian D Haley
"Fake Natives and a radio show spread misconceptions about Hopi spirituality for decades" Intervi... more "Fake Natives and a radio show spread misconceptions about Hopi spirituality for decades" Interview by Sam Dingman on NPR-affiliate, The Show, KJZZ in Phoenix, about my new book, Hopis and the Counterculture. Aired Oct. 3, 2024.
Books by Brian D Haley
This book addresses how the Hopi became icons of the followers of alternative spiritualities and ... more 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.”
... Propaganda toward Women in the Two World Wars 127 Matthew Hendley III Boundaries 8 Capoeira a... 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 ...
Publikationsansicht. 6344004. Newcomers in a small town : change and ethnicity in rural Californi... more Publikationsansicht. 6344004. Newcomers in a small town : change and ethnicity in rural California / (1997). Haley, Brian D. Abstract. Thesis (Ph. D.)--University of California, Santa Barbara, 1997.. Vita.. Includes bibliographical references (leaves 333-344).. Photocopy. ...
Articles by Brian D Haley
Genealogy, 2024
Academia’s support for neo-indigenes is a significant component of their professional success. I ... more 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.
This article is in “(Un)Settling Genealogies: Self-Indigenization in Media, Arts, Politics,” eds. Kim TallBear and Gordon Henry. special issue, Genealogy 8(3), 99.
American Indian Quarterly, 2018
A neo-Indian phenomenon, in which persons or groups who lack the conventionally expected ancestry... 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.
Journal of the Southwest, 2016
This article explores Christian anarchist-pacifist Ammon Hennacy’s participation in Hopi politics... 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.
American Anthropologist, 2005
In the 1970s, a network of families from Santa Barbara, California, asserted local indigenous ide... more 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. [Keywords: ethnogenesis, indigenization of modernity, social
construction of identity, Southwest borderlands, Mexican Americans]
Southern California Quarterly, 2005
Current Anthropology, Dec 1997
Current Anthropology, 1998
Journal of California and Great Basin …, 1999
Human Rights Review, 1999
Book Chapters by Brian D Haley
Imagining Globalization: Language, Identities, and …, Nov 2009
Presented April 1, 2022 in the Unsettling Genealogies Conference: A Forum on Pseudo Indians, Race... more Presented April 1, 2022 in the Unsettling Genealogies Conference: A Forum on Pseudo Indians, Race Shifters, Pretendians, and Self-Indigenization in Media, Arts, Politics and the Academy. Virtual conference, Native American Studies, Michigan State University
11 views
"Fake Natives and a radio show spread misconceptions about Hopi spirituality for decades" Intervi... more "Fake Natives and a radio show spread misconceptions about Hopi spirituality for decades" Interview by Sam Dingman on NPR-affiliate, The Show, KJZZ in Phoenix, about my new book, Hopis and the Counterculture. Aired Oct. 3, 2024.
This book addresses how the Hopi became icons of the followers of alternative spiritualities and ... more 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.”
... Propaganda toward Women in the Two World Wars 127 Matthew Hendley III Boundaries 8 Capoeira a... 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 ...
Publikationsansicht. 6344004. Newcomers in a small town : change and ethnicity in rural Californi... more Publikationsansicht. 6344004. Newcomers in a small town : change and ethnicity in rural California / (1997). Haley, Brian D. Abstract. Thesis (Ph. D.)--University of California, Santa Barbara, 1997.. Vita.. Includes bibliographical references (leaves 333-344).. Photocopy. ...
Genealogy, 2024
Academia’s support for neo-indigenes is a significant component of their professional success. I ... more 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.
This article is in “(Un)Settling Genealogies: Self-Indigenization in Media, Arts, Politics,” eds. Kim TallBear and Gordon Henry. special issue, Genealogy 8(3), 99.
American Indian Quarterly, 2018
A neo-Indian phenomenon, in which persons or groups who lack the conventionally expected ancestry... 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.
Journal of the Southwest, 2016
This article explores Christian anarchist-pacifist Ammon Hennacy’s participation in Hopi politics... 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.
American Anthropologist, 2005
In the 1970s, a network of families from Santa Barbara, California, asserted local indigenous ide... more 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. [Keywords: ethnogenesis, indigenization of modernity, social
construction of identity, Southwest borderlands, Mexican Americans]
Southern California Quarterly, 2005
Current Anthropology, Dec 1997
Current Anthropology, 1998
Journal of California and Great Basin …, 1999
Human Rights Review, 1999
Imagining Globalization: Language, Identities, and …, Nov 2009
Xonxon'ata, in the Tall Oaks: Archaeology and ethnohistory of a Chumash village in the Santa Ynez Valley, California, 2004
Excavations on Black Mesa, 1981: A Descriptive Report, Center for Archaeological Investigations Research Paper No. 36, 1983
A description of my current Unexpected Histories project examining the social and cultural roots ... more 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.
Use of Erlandson's 1998 essay by those who promote neo-Chumash as Chumash amidst growing recognit... more Use of Erlandson's 1998 essay by those who promote neo-Chumash as Chumash amidst growing recognition of the extent of neo-Indianism makes it necessary to reveal additional flaws that undermine Erlandson's argument and his own damage to neo-Chumash ancestry claims.
During the first week's sessions of the Unsettling Genealogies Conference organized by Prof. Gord... more During the first week's sessions of the Unsettling Genealogies Conference organized by Prof. Gordon Henry (MSU), members of the audience asked what the scope of Pretendianism, race shifting, pseudo-Indians, and self-indigenization, etc. is in the United States. I pulled together some figures from materials close at hand for easy access. I have added Lianna Costantino's information on the 2010 census. I imagine other presenters will add some additional measures, and I anticipate that Darryl Leroux will speak directly to Canadian circumstances.
This is a sample chapter from my unfinished book, "Appropriated Identities: Colonialism's Endgame... more This is a sample chapter from my unfinished book, "Appropriated Identities: Colonialism's Endgame for the Chumash." I've been sitting on this for a few years. I'm posting it because I know there is interest and I want to give people a chance to provide feedback before it is finalized. Send comments or feedback to brian.haley@oneonta.edu.
Current Anthropology, 2009
In the anthropological literature, the Western Shoshones as presented by Julian Steward loom larg... more In the anthropological literature, the Western Shoshones as presented by Julian Steward loom large as a group of people who adapted as best they could to scarce resources in the high interior desert areas of North America: Utah and Nevada. Steward’s work has become entrenched and enshrined as unassailable, at least from a methodological point of view. I suggest that Steward’s Shoshones are an example of a tradition that has become entrenched in the discipline of anthropology, resulting in its constant replication as a form of particular intellectual authority despite the development of new approaches. Attention is focused on Steward’s actual data and the historical circumstances that produced them. In light of these historical circumstances, it might be more accurate to conceptualize Steward’s Shoshones as “victims of progress” than as a pristine group of hunter-gather-foragers. Examination of three cases of Western Shoshone subsistence along the Humboldt River in1828–1829, Ruby Valley and vicinity in the 1860s, and the mountains and valleys of south-central Nevada in the 1860s and 1870s supports and illustrates this point.
American Anthropologist, 2008
Journal of the Royal Anthropological Institute, 2007
Current Anthropology, 2000
American Anthropologist, 2003
Current Anthropology, 2000
... 1998. The making of Chumash tradition: Replies to Haley and Wilcoxon. current anthropology 39... more ... 1998. The making of Chumash tradition: Replies to Haley and Wilcoxon. current anthropology 39:477–510. First citation in article. Field, Les W. 1999. Complicities and collaborations: Anthropologists and the “Unacknowledged Tribes” of California. ...
Current Anthropology, 1999
Southwestern Historical Quarterly, Apr 1, 2022
![Research paper thumbnail of A New Anthropology of Neo-Indians (Review of Jacques Galinier and Antoinette Molinié, The Neo-Indians: A Religion for the Third Millenium, [Colorado, 2013])](https://attachments.academia-assets.com/36563777/thumbnails/1.jpg)
](Current Anthropology, Oct 2014
Focusing on Mexico and Peru with a little Bolivia thrown in, Galinier and Molinié explore the eth... 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).
Current Anthropology, 2013
Current Anthropology, 2009
American Ethnologist, 2002
Southeastern Archaeology, 2004
American Ethnologist, 2002
American Ethnologist, 2002
American anthropologist, 2000
... Title: We Want Our Town Back!: Housing Discrimination and Exclusion Author: Haley, Brian, Uni... 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 ...
... Click on any of the links below to perform a new search. Title: Heterogeneity in Rural Califo... 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. ...
NOAA-NOS-2021-0080, 2023
Retired archaeologist Jon Erlandson (Oregon) attacked my original post on NOAA's proposed Chumash... more Retired archaeologist Jon Erlandson (Oregon) attacked my original post on NOAA's proposed Chumash Heritage National Marine Sanctuary. I responded with this post to NOAA's web portal.
NOAA-NOS-2021-0080, 2023
The National Oceanographic and Atmospheric Administration has announced the "first indigenous pro... more The National Oceanographic and Atmospheric Administration has announced the "first indigenous proposed" national marine sanctuary, but its proposers and projected co-management partners are neo-Indians rather than legitimate indigenous peoples. In this comment to NOAA, I try to set the record straight about the colonial appropriation they are now a part of.
NOAA-NOS-2021-0080, 2023
The National Oceanographic and Atmospheric Administration has announced the "first indigenous pro... more The National Oceanographic and Atmospheric Administration has announced the "first indigenous proposed" national marine sanctuary, but its proposers and projected co-management partners are neo-Indians rather than legitimate indigenous peoples. In this comment to NOAA, I try to set the record straight about the colonial appropriation they are now a part of.
This report evaluates the eligibility of Point Conception, California and an irregularly defined ... more This report evaluates the eligibility of Point Conception, California and an irregularly defined area around it for inclusion in the National Register of Historic Places as a "traditional cultural property." The work was performed in 1994 as a part of the environmental review process for the proposed California Commercial Spaceport. This was the first traditional cultural property evaluation in Santa Barbara County, California. It may also be the first TCP study to engage with the issue of neo-Indian identities.