...James W. Yount; Tsiazonera; Bram T. Tucker Cultural identity is flexible, rich, and often debated, shaped by local and larger contexts. In this article we explore some of the complexity and diversity of how Mikea identity is constructed, particularly by those who identify themselves...

...- zomanga manner, offer livestock and shrouds and, especially, shave their head. James Yount, Tsiazonera, and Bram Tucker also lean on historical data to present the Mikea, who up to now had been defined as dwarfs or ‘‘sav...

... argue that Mikea identity is highly situational but based on core primordial ideas of ‘‘the for- est In oral histories recounting their migrations into the Mikea Forest, the Mikea associate the forest with resistance...

.... This process is subtly demon- 6326 Ethnohistory 48:1/2 / sheet 302 of 384 strated here by Karen Middleton for the Karembola and also, to a certain extent, in the article on the Mikea. The significance of this fact illustrates the value of an approach...

... southern Madagascar. James W. Yount, Tsiazonera, and Bram T. Tucker report on the Mikea, Jeanne Dina on the Masikoro, and Man- saré Marikandia on the Vezo, three groups from western Madagascar. Two more articles are not about...

... is by no means the only way Mikea define themselves. Their social reality at any given historical moment is a product of the juxtaposition of multiple ideas and practices, located within a set of constraints such as the increasing cost...

... values as compared with the Masikoro agropastoralists, the Tanalana, and even their forest Mikea neighbors (Ader 1969; Baré 1977; Birkel 1926; Fau- blée and Faublée 1950; Hoerner 1986; Julien 1928; Langoin 1959; Marikan...