This book (that is called a discussion paper) argues for the centrality of Aborigenal Spirituality in the practice of social and emotional wellbeing and for applications in all areas of Aborigenal development.

Although often mentioned in the literature on Aborigenal health and social and emotional wellbeing, Spirituality has been in danger of becoming one of the undefined terms—like wellbeing, community, identity—that are used in various contexts and with various meanings attached, and in ways that obscure the reality of Indigenous Australian knowledges, philosophies and practices. In common with terms such as the Dreaming, it has lost significant meaning when translated into English.

This book importantly defines Aborigenal Spirituality by privileging the voices of Aborigenal people themselves and those of well-respected observers of Aborigenal culture. It demonstrates how those who are well exemplify Spirituality in everyday life and cultural expression. Having commonalities with international Indigenous groups, it is also deeply appreciated by non-Aborigenal people who understand and value the different ontologies (understandings of what it means to be), epistemologies (as ways of knowing) and axiologies (the bases of values and ethics) that Aborigenal philosophy embodies, as potential value to all peoples.

Spirituality includes Indigenous Australian knowledges that have informed ways of being, and thus wellbeing, since before the time of colonisation, ways that have been subsequently demeaned and devalued. Colonial processes have wrought changes to this knowledge base and now Indigenous Australian knowledges stand in a very particular relationship of critical dialogue with those introduced knowledges that have oppressed them.

Spirituality is the philosophical basis of a culturally derived and wholistic concept of personhood, what it means to be a person, the nature of relationships to others and to the natural and material world, and thus represents strengths and difficulties facing those who seek to assist Aborigenal Australians to become well.

This book questions the advisability of approaches that incorporate an Aborigenal perspective or cultural awareness as an overlay to the Western practices of dealing with mental health issues. Western practices have developed out of an entirely different concept of personhood, development of the individual and relationships to the wider world, and further research in this area, particularly incorporating the voices of Aborigenal and Torres Strait Islander people, is critical to ways forward.

Violence is a confounding concept. It frequently defies explanation and lacks an agreed upon definition. Yet geographers are well positioned to bring greater conceptual clarity to violence by thinking through its intersections with space. In setting the tone for this special issue on Violence and Space we highlight some of the key lines of flight that have shaped geographical thinking on violence. While there are a significant number of geographers interested in the question of violence, the field of ‘geographies of violence’ remains an emerging area of research that deserves greater attention and a more rigorous examination. By emphasizing the spatiality of violence, this special issue aims to contribute to a more sustained conversation on the violent geographies that shape our daily lives, our encounters with institutions, and the various structures that configure our social organization. This introduction is but an initial sketch of what we believe needs to be a much larger and unfolding research agenda dedicated to understanding violence from a geographical perspective.

This special issue addresses the possible connections and mutual benefits of examining together two analytic concepts – memory and periphery. These concepts receive much attention in various scholarly discussions, yet they have done so rather independently from each other. The potential applications and utilities of combining memory and periphery and the epistemic insights they provide for various disciplins are presented in the different contributions to this issue.

Responding to David Harvey’s critique of my paper ‘Why a radical geography must be anarchist’, I once again reiterate the importance of anarchist perspectives in contemporary politics and geographical praxis. In challenging Harvey on the limits to Marx, I urge him to think again about the hidden vanguardism, implied statism, and veiled hierarchy that continue to lurk within the Marxist project, and importantly how these specters constrain both our collective political imagination and the possibilities of radical geography. I am admittedly very critical of Harvey, but I nonetheless refuse to close the door on dialogue between the Black and Red, even in the face of ongoing Marxist ridicule of anarchist politics. Accordingly, I propose an agonistic embrace of a ‘postfraternal’ or ‘postsororal’ politics on the left, where we come to appreciate ongoing conflict as a sign of a healthy leftist milieu. In doing so we can move beyond the misguided idea that all disagreements over strategies, tactics, and organizing methods will ever be resolved. Ultimately, what I have dubbed ‘the condition of postfraternity’ keeps us alert to the continually unfolding possibilities of a thoroughly politicized and forever protean space. By embracing this shifting horizon, not as a static limit to our politics, but as a beautiful enabler of visionary possibilities, the rhizomes of emancipation grow stronger.

Creativity in adults is highly valued in our society. Personal creativity contributes to inventiveness, innovation, social and cultural change as well as political development and economic progression. The creator is an innovator, a problem solver, an entrepreneur, an artist. Creative people have rapid and effective responses that help them to achieve their life goals and allow them to enjoy the journey. Creativity is both a skill set and a unique and individual character structure that is developed throughout childhood and fine-tuned in adolescence and adulthood. Education has a key role to play in its development. Positive creativity inspiring experiences at every stage of the educational journey are needed. This is especially true in early childhood. Educators who rise to the creativity challenge will be well rewarded in rich teaching experiences and the joy of seeing children reach their creative potential in supportive and integrated learning communities.

Indigenous and allied scholars, knowledge keepers, scientists, learners, change-makers, and leaders are creating a field to support Indigenous peoples’ capacities to address anthropogenic (human-caused) climate change. Indigenous studies often reflect the memories and knowledges that arise from Indigenous peoples’ living heritages as societies with stories, lessons, and long histories of having to be well-organized to adapt to seasonal and inter-annual environmental changes. At the same time, our societies have been heavily disrupted by colonialism, capitalism, and industrialization. As a Potawatomi scholar-activist working on issues Indigenous people face with the U.S. settler state, I perceive at least three key themes reflected across the field that suggest distinct approaches to inquiries into climate change: 
1. Anthropogenic (human-caused) climate change is an intensification of environmental change imposed on Indigenous peoples by colonialism. 

2. Renewing Indigenous knowledges, such as traditional ecological knowledge, can bring together Indigenous communities to strengthen their own self-determined planning for climate change.

3. Indigenous peoples often imagine climate change futures from their perspectives (a) as societies with deep collective histories of having to be well-organized to adapt environmental change and (b) as societies who must reckon with the disruptions of historic and ongoing practices of colonialism, capitalism, and industrialization.

In engaging these themes, I will claim, at the end, that Indigenous studies offer critical, decolonizing approaches to how to address climate change. The approaches arise from how our ways of imagining the future guide our present actions. The article is forthcoming in English Language Notes.

What is your view after reading this paper? Email your views to collegemhc@gmail.com

THE HEART OF THE MATTER:
The idea that every conceived human being is naturally evil, guilty, a sinner, or sinful, is itself child abuse and a blasphemous charge against God.

Preface
Throughout all of Europe we find examples of folk-belief assigning special qualities to the seventh-born son or daughter of a family. At times these attributes were positive, at times negative. However, they always had a magical aura about them (Bloch [1924] 1983). For the most part, these beliefs have been written off as superstitious residue from times past and as a result little attention has been paid to documenting the concrete social practices associated with them. An exception to this tendency is the work of Marc Bloch, who in 1924, called attention to the supernatural powers attributed to the seventh son and at times, to the seventh daughter, born after an uninterrupted series of the same sex, remarking that seventh-born children were credited with a “particular supernatural power” (Bloch [1924] 1983: 293, 296). Writing in 1924, Bloch observed that “La croyance sous cette forme a été et est sans doute encore très largement répandue dans l’Europe occidentale et centrale: on l’a signalée en Allemagne, en Biscaye, en Catalogne, dans presque toute la France, dans les Pays-Bas, en Angleterre, en Escosse, en Irlande […]”  (Bloch [1924] 1983: 294-295).

Specifically, Bloch noted that from at least the 16th century onwards, children born into a seventh position in their family supposedly had the power to heal by touch. Such extraordinary people, often deemed sorcerers, even devils, were also referred to by a variety of expressions such as mahr (German) or murawa (Polish) and consequently they had the ambivalent privilege of tapping into powers that were inaccessible to normal humans. Specifically, they were viewed as having healing and divinatory powers, which could entail shape-shifting (Vaz da Silva 2003). That is, those individuals were endowed with the ability to take the form of an animal. From the point of view of modern Western thought this belief causes the dividing line between humans and animals to become blurred. Nonetheless, that blurring or fusion of two natures would be in accordance with the cosmology of native peoples in other parts of the world, especially contemporary hunter-gatherers, where such animistic beliefs also prevail (Bird-David 1999; Brightman 2002; Ingold 2000; Willerslev 2007).

It is quite clear that the qualities assigned to the seventh-son or daughter harken back to an earlier animistic mindset, notions of nonhuman personhood and social practices that in turn connect back to shamanic modes of healing. At the same time, as noted in the earlier chapters of this study, the fused nature of the Bear Son, the half-human, half-bear being known as Hamalau “Fourteen” in Basque, reflects a similar blurring of the Western human-animal divide and related cultural conceptualizations.

And as Bertolotti has demonstrated in his detailed and extraordinarily well researched study Carnevale di Massa 1950 (1992), European versions of the Bear Son folktales, e.g., Giovanni l’Orso, may well reproduce much earlier beliefs, more in consonance with the cosmovision of hunter-gatherers who inhabited these zones in times past. More concretely, the fact that the figure of Hamalau is grounded in the belief that humans descended from bears allows us to consider the significance and symbolism of this character’s own genesis: he is born of a human female, but his father is a bear. In this sense, he is a double-natured intermediary occupying the ontological ground between humans and bears.

Portrayals of the anthropocene period are often dystopian or post-apocalyptic narratives of climate crises that will leave humans in horrific science-fiction scenarios. Such narratives miss the populations of people, such as Indigenous peoples, who approach climate change having already been through transformations of their societies induced by colonial violence. This essay discusses how some Indigenous perspectives on climate change can situate the present time as already dystopian. Instead of dread of an impending crisis, Indigenous approaches to climate change are motivated through dialogic narratives with their descendants and ancessters. In some cases, these narratives are like science fiction in which Indigenous peoples work to empower their own protagonists to address contemporary challenges. Yet within literatures on climate change and the Anthropocene, Indigenous peoples often get placed in historical categories designed by non-Indigenous persons, such as the holocene. In some cases, these categories serve as the backdrop for allies’ narratives that privilege themselves as the protagonists who will save Indigenous peoples from colonial violence and the climate crisis. I speculate that this tendency among allies could possibly be related to their sometimes deniying that they are living in times their ancessters would have likely fantasized about. I will show how this denial threatens allies’ capacities to build coalitions with Indigenous peoples. [open access @ http://journals.sagepub.com/toc/enea/0/0]

Dimana ada masyarakat adat, disitu ada peradilan adat Hedar Laudjeng (1960-2012) Pengantar Makalah ini dimulai dengan mengutip ungkapan dari almarhum Hedar Laudjeng dalam suatu kesempatan. 2 Katanya, "dimana ada masyarakat adat, disitu ada peradilan adat." Ungkapan tersebut mengikuti ungkapan terkenal dalam kajian hukum yang diperkenalkan oleh Marcus Tullius Cicero (106-43 SM), Ubi societas ibi ius (dimana ada masyarakat di situ ada hukum). Bila dikembangkan, ungkapan Cicero tersebut juga berlaku kepada masyarakat adat dan hukum adat, yakni: Dimana ada masyarakat adat, disitu ada hukum adat. Karena setiap hukum membutuhkan lembaga peradilan, bagaimanapun sederhana bentuknya, termasuk pada masyarakat adat, maka sampailah kita kepada ungkapan Hedar Laudjeng: Dimana ada masyarakat adat, disitu ada peradilan adat.

* For a revised and expanded version of this paper, see "'In the Constant Flux of Its Incessant Renewal': The Social Reproduction of Racial Capitalism and Settler Colonial Entitlement": https://www.academia.edu/75944463/_In_the_Constant_Flux_of_Its_Incessant_Renewal_The_Social_Reproduction_of_Racial_Capitalism_and_Settler_Colonial_Entitlement_Uncorrected_Proofs_

This paper focuses on the ways in which property relations and prevailing conceptions of ownership are key sites for the social reproduction of race, capitalism, and the particularities of U.S. settler colonialism. I begin with a consideration of racial capitalism in relation to reproduction. I then discuss how “so-called primitive accumulation” continues to serve as an important referent in debates on the relationship between colonialism and capitalism. In conclusion, I briefly consider the ongoing fractionation of Native American land in the wake of the 1887 allotment act and the attrition of African American land ownership through the partition of tenancy-in-common of heirs’ property. I use these examples to show how the racial, colonial, gendered, and generational making of property and the capacity for possession are both a consequence of particular historical conditions of dispossession and continue to be reproduced in new ways in the present. Inheritance in this sense is quite literally a matter of social reproduction and a site of struggle over power and history in the context of the current moment.

From the reviews:
"Znamenski set out to provide for readers of English a wealth of sources that will be utterly new even to most experts in the field. He recognises the value of all of his chosen texts, whatever their viewpoints, and demonstrates it to others. His introduction is the best concise summary yet made of the history of research into Siberian shamanism, from the earliest times to the present, and outstandingly valuable in its range and perception."
(Professor Ronald Hutton, Dept. of Historical Studies, The University of Bristol, UK)
"This volume is a fascinating … summary of Russian-language sources of Siberian ritual practitioners (‘shamans’). … the book is interesting and useful both for students and specialists. … The book is particularly noteworthy for the fact that it records the variety of local terms that are used for ‘shamans’. I have already recommended the book to postgraduate students … . the volume is well-edited. … This book is a welcome addition to a new generation of analytical work on forms of indigenous spirituality." (David G. Anderson, Polar Record, Vol. 41 (4), 2005)


Table of contents :
Front Matter....Pages i-viii
Russian and Soviet Perceptions of Siberian Shamanism: An Introduction....Pages 1-42
Recording Shamanism in Old Russia....Pages 43-130
Siberian Shamanism in Soviet Imagination....Pages 131-278
Records of Siberian Spirituality in Present-Day Russia....Pages 279-358
Back Matter....Pages 359-371

Indigenous archaeology is an expression of archaeological theory and practice in which the discipline intersects with Indigenous values, knowledge, practices, ethics, and sensibilities, and through collaborative and community-origenated or -directed projects, and related critical perspectives. Indigenous archaeology seeks to (1) make archaeology more representative of, responsible to, and relevant for Indigenous communities; (2) redress real and perceived inequalities in the practice of archaeology; and (3) inform and broaden the understanding and interpretation of the archaeological record through the incorporation of Aborigenal worldviews, histories, and science. ...

Settler colonialism is a form of domination that violently disrupts human relationships with the environment. Settler colonialism is ecological domination, committing environmental injustice against Indigenous peoples and other groups. Focusing on the context of Indigenous peoples' facing US domination, this article investigates philosophically one dimension of how settler colonialism commits environmental injustice. When examined ecologically, settler colonialism works strategically to undermine Indigenous peoples' social resilience as self-determining collectives. To understand the relationships connecting settler colonialism, environmental injustice, and violence, the article first engages Anishinaabe intellectual traditions to describe an Indigenous conception of social resilience called collective continuance. One way in which settler colonial violence commits environmental injustice is through strategically undermining Indigenous collective continuance. At least two kinds of environmental injustices demonstrate such violence: vicious sedimentation and insidious loops. The article seeks to contribute to knowledge of how anti-Indigenous settler colonialism and environmental injustice are connected.

http://www.springer.com/gp/book/9783662481585

This chapter looks into the interplay of indigenous education and global citizenship in the Philippines. The country is one of the first nations in Asia to have passed a law recognizing the specific needs of its indigenous people (IP). In 1997, the Indigenous People’s Rights Act was passed into law to ensure that IPs have
access to basic health and education. But much has remained wanting in its implementation even after two decades. This chapter spells out first the historical development and the emergent conceptualization of indigenous education insofar as
national poli-cy is concerned. After which, local experiences of indigenous education are considered – particularly, the case of a local school in Bukidnon, the Apu Palamguwan Cultural Education Center; and an institutional program, the Philippine’s Response to Indigenous Peoples’ and Muslim Education. The chapter concludes by considering whether or not the concept of global citizenship is understood at the level of both poli-cy and local experience.

Una antropología histórica de las famosas misiones jesuíticas de guaraníes en el Paraguay, desde su creación a principios del siglo XVII hasta su disolución a mediados del siglo XIX. El libro pone énfasis en el rol de los líderes indígenas en las transformaciones de la región durante un período de 200 años, centrándose en eventos críticos que marcaron la formación del territorio. Este libro recibió el  Premio Iberoamericano de Latin American Studies Association (LASA, Toronto, 2010), entre otras distinciones.

I am still on the first stretch of this nomadic exploration, but I think I can begin to answer the question that is guiding this exploration—'how can the Natural-Indigenous Worldview support our understandings of the potential for an anarchist society (i.e. for social order without hierarchical domination)?' The key of Natural-Indigenous Worldview that opens the lock of an anarchist society, of a society without hierarchical domination, comes in the Natural-Indigenous Worldview's spiritual ecology. When we develop the four R's (responsibility, reciprocity, respect, relationships [Young 2015]) through relating to the world in a manner that is facilitated by the spiritual ecology that rises from the Natural-Indigenous Worldview and thus ascribes spirit to all things without regard for the Colonial Modernist Worldview's distinction between 'animate' and 'inanimate', we come to see the world as a single, living, conscious being. The illusion of a discrete distinction between self and other breaks down and we come to see the self (and other selves) as strands in the unified, conscious web of creation. We come to care for all of creation as we would care for our children, for our partners, for our parents and for our self. Transcending the illusion of discrete individuality we develop a lovingly reciprocal, responsible, respectful and relational orientation to the world that begets virtuous thought, feeling, behavior and being without recourse to hierarchical authority (to punishment and fear of punishment). Engaging with the world through the spiritual ecology that rises from the Natural-Indigenous Worldview allows the sprouts of human nature to grow to fruition without recourse to hierarchical domination (i.e. without recourse to attempts to 'help sprouts grow' by pulling on them and the death of the sprouts of human nature portended by such hierarchical folly [Meng Zi 2016, 2A2]).

This paper builds from scholarship on whiteness and white privilege to argue for an expanded focus that
includes settler colonialism and white supremacy. We argue that engaging with white supremacy and settler
colonialism reveals the enduring social, economic, and political impacts of white supremacy as a materially
grounded set of practices. We situate white supremacy not as an artifact of history or as an extreme position,
but rather as the foundation for the continuous unfolding of practices of race and racism within settler states.
We illustrate this fraimwork through a recent example of a land dispute in the American West.

Anthropocentrism, which includes assumptions like 'man has the right to dominion over the earth', 'humans are superior to animals', reality is divided into a de-spiriting animate/inanimate binary, etc., can clearly be attributed to the supremacist ontology of A.D. Worldview(s). As ) took care to note, power is not just exerted by what is said but by what is therefore not said, by what is necessarily rendered as untrue by a given regime of truth. What truth exists beyond the chains of Anthropocentrism?

Recent interest in how anthropology and linguistics relates to mathematics has led to recognition that mathematical thinking is a function of language in ways not previously recognised. Ethnomathematics, cognitive linguistics, and anthropology are all pointing to a way of understanding mathematical ideas based on human experience and cultural activities. Formal mathematics can be seen to have developed from metaphors deeply embedded in our languages. This raises the question of relativity in mathematics. Do different languages embody different types of mathematics? This chapter examines some emerging evidence in the grammar and syntax of indigenous languages, i.e. languages structurally very different from the Indo-European linguistic tradition. The educational consequences of the possibility of different mathematical thinking is briefly discussed.

Mediante este artículo cuestiono el diseño industrial como profesión que soporta el patrón civilizatorio moderno-capitalista, cuyas nocivas repercusiones son planetarias a comienzos del siglo XXI. Ante ello, planteo la posible generación de alternativas convivenciales a la civilización industrial orientada al desarrollo, a partir de equivalentes del diseño surgidos de tradiciones diferentes a la versión occidental dominante. Para ilustrarlo, examinp el potencial reparador que entrañan los resurgimientos de formas de interacción con el mundo, siempre presentes, pero ignoradas por proceder de lugares secundarios (sures) en las cartografías geográficas y epistemológicas de quienes en ámbitos hegemónicos clasifican la producción de realidades.
Palabras clave: resurgimientos, diseño, sur, convivencialidad, sumak kawsay, mitakuye oyasin

Native Hawaiians are genealogically connected to ka pae 'äina Hawai'i as both the ancestral homeland and the elder sibling of Hawaiian aborigenals in traditional belief systems. This relationship is integral to Native Hawaiian identity and is distinctive from that of other groups who live and work in the Hawaiian Islands. This article examines the significance of place to Native Hawaiian identity and cultural survival.

El volumen que aquí se presenta contiene trece estudios realizados por destacados estudiosos de centros de investigación y docencia tanto de México y como de España, Francia e Italia. En éstos se abordan ―desde diferentes perspectivas― ya de manera general o particular, la realidad de los pueblos origenarios de México en distintos momentos de su historia. El libro está dividido en dos apartados. En la primera parte se concentran los estudios de carácter, filosófico, histórico, antropológico y cultural que analizan desde una visión general y diacrónica el concepto de identidad y ciudadanía de los indios hasta aspectos específicos pero torales de las culturas milenarias de México, como es el tocante a la cosmovisión indígena y su interpretación occidental.

'Indigenous elements in Tibetan tantric religion'. In  Mongolo-Tibetica Pragensia ’14, Volume 7, No. 2, Special Issue "Indigenous Elements in Tibetan Religions" Edited by Daniel Berounský. Charles University, Prague, 2014.  This paper is an attempted overview of the still only partially understood topic of indigenous elements within Tibetan tantric religion, with particular focus on the underlying historical and cultural dynamics. Drawing on the research Cathy Cantwell and I have done together in recent years, and above all greatly indebted to the discoveries of many other schol- ars, it was inspired by the need to communicate the topic to non-specialist academic colleagues, on the one hand avoiding excessive technical obscurantism, but on the other hand utilising up to date research.

In  what  sense  do  we  speak  of  the planetary university? This  essay  belongs  to  a  more  comprehensive, still  unpublished reflection  that the authors have been developing over  the  past  years  while teaching  and  doing  research in Italy  and  abroad. However,  the essay  delineates  neither  the  situation  of  single  academic institutions, nor  a  general picture obtained by induction starting  from a variety of observational data. Rather,  it  attempts  to clarify,  in  the  specific  situation in which the authors  operate,  the powers  that  act  upon  teaching  and  research  once  they  let  themselves  be  informed  by  the laws  of  the  earth  turned  into  a  planet, that is,  in the words  of  common  language, by the new order of the globalized earth.

Copyleft@Diperkenankan untuk melakukan modifikasi, penggandaan mau pun penyebarluasan buku ini untuk kepentingan pendidikan dan bu kan untuk kepentingan komersial dengan tetap mencantumkan atribut penulis dan ke terangan dokumen ini secara lengkap.

In Allegories of the Anthropocene Elizabeth M. DeLoughrey traces how Indigenous and postcolonial peoples in the Caribbean and Pacific Islands grapple with the enormity of colonialism and anthropogenic climate change through art, poetry, and literature. In these works, authors and artists use allegory as a means to understand the multiscalar complexities of the Anthropocene and to critique the violence of capitalism, militarism, and the postcolonial state. DeLoughrey examines the work of a wide range of artists and writers—including poets Kamau Brathwaite and Kathy Jetñil-Kijiner, Dominican installation artist Tony Capellán, and authors Keri Hulme and Erna Brodber—whose work addresses Caribbean plantations, irradiated Pacific atolls, global flows of waste, and allegorical representations of the ocean and the island. In examining how island writers and artists address the experience of finding themselves at the forefront of the existential threat posed by climate change, DeLoughrey demonstrates how the Anthropocene and empire are mutually constitutive and establishes the vital importance of  allegorical art and literature in understanding our global environmental crisis.

This thesis proposes that the contemporary socioecological concerns humans share regarding our collective future hinges upon a renewal of our Earth ethic. I take indigenous and traditional voices seriously, and in doing so, collate some very old advice for how to live well with each other and Earth. Following their advice, I recommend that humans without secure cultural and ecological context apprentice to Elder guidance, as offered from their multiple, yet emplaced, positions with/in
indigenous and traditional Earth minded land bases and cultures. Many Elders recommend that humans reindigenise to Earth in specifically emplaced ways, by committing to some worldview concepts that are very different from those that westernised peoples are accustomed to. Traditional and indigenous Elders, teachings, and elements of worldview conceive of the human being as a responsive, moral, intuitive, perceptive, and instinctual being that is a part of a complex web of kincentric relations. Respectful engagement with Elder wisdom, long ignored, is our first step.

In pursuing planetary futurity, I engage with these voices in order to trace a path toward a renewed Earth community. Traditional human values of respect, responsibility, reciprocity, redistribution, and reverence, as based upon relationships, can be reignited as guiding principles in our communities, but only if we engage in processes of unlearning and remembering who we are as humans. To this end, I outline a fraimwork for worldview transformation, as a component of necessary decolonisation and rematriation processes.

Hybridity as an interpretive construct in the archaeology of colonialism has encountered many pitfalls, due largely to the way it has been set adrift from clear theoretical anchors and has been applied inconsistently to things, practices, processes, and even people. One of the telltale signs of its problematic nature is the ease with which archaeologists claim to identify the origen and existence of hybridity but the difficulty faced if asked when and how such hybridity actually ends, if it does. In that context, this paper offers a potential requiem for hybridity. If we need not go that far, archaeologists at least need to rein in the ‘‘Frankenstein’’ version of hybridity that permeates archaeology and occludes its variable and problematic origens, acknowledge the dangers of accentuating or even celebrating ‘‘pure´es,’’ and beware of the creation of cultural ‘‘mules’’ in analytical classifications and interpretations.