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Zeitschriftenartikel zum Thema "Coast Salish Indians – Medicine"
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Mooney, Kathleen A. „Suburban Coast Salish Inter-Household Co-operation, Economics and Religious Movements“. Culture 8, Nr. 1 (08.07.2021): 49–58. http://dx.doi.org/10.7202/1078797ar.
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The Coast Salish Indians studied here have lived with pervasive financial insecurity. Most Indians have coped partly through preaching and practice of a collective ethic of sharing. Some with relatively high earned income have moved in the direction of a more narrow, competitive individualism. Those with social assistance incomes maintain a broad sphere of assistance with kin and community. Families who are strongly committed to Spirit Dancing and the Shaker Church keep alight the most broadly defined generosity towards kin and Indians in need.
2
Wadewitz, Lissa K. „Rethinking the “Indian War”: Northern Indians and Intra-Native Politics in the Western Canada-U.S. Borderlands“. Western Historical Quarterly 50, Nr. 4 (2019): 339–61. http://dx.doi.org/10.1093/whq/whz096.
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Abstract The standard interpretation of Washington Territory’s “Indian War” of the mid-1850s is not only east-west in its orientation, it also leaves little room for Indian auxiliaries, let alone mercenaries-for-hire from the north Pacific coast. “Northern Indians” from what later became northwestern British Columbia and southeastern Alaska provided crucial productive, reproductive, and military labor for early Euro-American settlers. Because Coast Salish communities on both sides of the border had experienced decades of raids and conflicts with various groups of northern Indians by the 1850s, Euro-Americans’ hiring of northern Indians in particular illustrates the importance of intra-Indian geopolitics to subsequent events. When placed in this larger context, the “Indian War” of 1855–56 in western Washington must be seen as part of a longer continuum of disputes involving distant Native groups, intra-Indian negotiations, and forms of Indigenous diplomacy. A closer look at how the key players involved attempted to manipulate these connections for their own purposes complicates our understandings of the military conflicts of the mid-1850s and reveals the significance of evolving Native-newcomer and intra-Indian relations in this transformative decade.
3
Forth, Nyx. „Coast Salish Women and Cultural Continuity in the Early Salmon Canning Industry“. Mirror - Undergraduate History Journal 44, Nr. 1 (10.04.2024): 45–56. http://dx.doi.org/10.5206/mirror.v44i1.17082.
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Coast Salish women's participation in the salmon canning industry of the 20th century is well documented. However, most of the historical data focuses on the exploitation of these women in the context of the canning industry while the extent to which they were able to exercise cultural agency in that context has been largely ignored. This essay provides an overview of the importance of salmon in pre-contact Coast Salish cultures from the economic to the political and spiritual realms. Given this background, the essay examines what parts of this pre-contact culture were able to survive the colonial institution of capitalist labour and why, to the extent they were able to exercise agency, Coast Salish women chose to work in the canneries over other forms of employment.
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Kye, Ted. „Effects of Uvular Consonants on Vowel Quality in Lushootseed“. Anthropological Linguistics 63, Nr. 3 (September 2021): 292–317. http://dx.doi.org/10.1353/anl.2021.a903294.
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Abstract: Instrumental phonetic study of Salish languages (Pacific Northwest) has primarily been conducted in the Interior branch of the family. Here, the acoustic properties of vowels in Lushootseed, a language of the Coast Salish branch, are examined, with particular attention to the effects of uvular consonants. Generally in line with what has been found for other languages, Lushootseed vowels adjacent to uvular consonants, including open central a , show an increase in the first formant and a decrease in the second formant (corresponding to lowering and backing, respectively, in articulatory terms).
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Weber, Ronald L., Peter Gerber und Barbara Fitzemeier. „Indians of the Northwest Coast“. American Indian Quarterly 15, Nr. 4 (1991): 543. http://dx.doi.org/10.2307/1185381.
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Hearne, Thomas. „Ecology and Affinal Ties Among !Kung Bushmen and Coast Salish“. Mankind 7, Nr. 3 (10.02.2009): 199–204. http://dx.doi.org/10.1111/j.1835-9310.1970.tb00408.x.
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Oatsvall, Neil. „Advertising Indians“. Gastronomica 18, Nr. 2 (2018): 11–18. http://dx.doi.org/10.1525/gfc.2018.18.2.11.
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Mountain Valley Spring Company (Hot Springs, Arkansas), the nation's first coast-to-coast bottled water company, ran an advertisement in 1939 that conflated American Indians and the natural world. While the company thought that it was selling bottled water by drawing upon a local myth that Hernando De Soto visited the area in 1541, in actuality it tapped into darker themes of conquest, exploitation, and co-opting the bodies of indigenous peoples into white American cultural conceptions of nature and health. This article contends that the Mountain Valley advertisement is indicative of many other advertisements at the time that functioned as the last step in normalizing indigenous people's conquest by the United States into dominant U.S. culture. Doing so allowed whites to experience both their conquest and the natural world in new ways by paying homage to the land's seemingly long-gone original inhabitants. The advertisement not only reflected dominant ideas about American Indians in U.S. society but actually helped to metaphysically reconquer peoples who were physically conquered long before.
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Freeman, Hugh J. „Celiac Disease Assocaited with Primary Biliary Cirrhosis in a Coast Salish Native“. Canadian Journal of Gastroenterology 8, Nr. 2 (1994): 105–7. http://dx.doi.org/10.1155/1994/150426.
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A 41-year-old Coast Salish female was initially diagnosed with typical features of classical adult celiac disease. Clinical and pathological features of primary biliary cirrhosis were also present, along with a familial history of insulin-dependent diabetes. Later, childhood celiac disease was detected in a male first-degree relative with diabetes. These patients are the first reported natives in Canada with celiac disease, a disorder believed to be genetically based but dependent on environmental factors for its clinical expression. The recognition of a ‘new’ disease in the setting of an aboriginal population may reflect geographical and climatic factors that permitted subsistence of this culturally complex food-gathering society up until most recent historical times, followed by adaptation of this society to European-based agricultural methods, particularly wheat cultivation.
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Marchinko, Elan. „Moving with Whatcom Falls Park: A Score for Unsettling in Place“. Performing (in) Place: Moving on/with the Land 7, Nr. 1-2 (20.01.2022): 42–50. http://dx.doi.org/10.7202/1085311ar.
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In July 2020, I relocated from the territory of the Lenape in New York City, New York, to the ancestral homelands of the Coast Salish Peoples and the Lummi Nation and Nooksack Tribe, otherwise known as Bellingham, Washington. As a settler Canadian and "dependent" on my partner's US work visa, I wrestle with my precarious yet privileged footing here in the southern part of Turtle Island. As well, friends and family often ask me how I am "settling in." I deploy this very question as a provocation to ask, As a white settler, what does it mean to both responsibly unsettle oneself and "settle in" to a new home on stolen land? At the same time, due to the complexities of moving across the country during COVID-19, I feel unmoored and disconnected from my immediate surroundings. I am the most grounded when I am dancing. Working through the metatarsals of my feet, those bones that absorb shock and engender soft landings, is both a metaphor and a methodology for my practice-based research as a settler artist-scholar. Thus, through a piece that is part photo essay and part embodied reflection, I move with the land here on the west coast. With Whatcom Falls Park as my studio and soundscape, I will work through these questions and acknowledge the Coast Salish Peoples, the Lummi Nation, and the Nooksack Tribe, on whose land I currently move.
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Gunn, S. W. A. „Totemic medicine among the American Indians of the Northwest coast“. Patient Education and Counseling 26, Nr. 1-3 (September 1995): 159–67. http://dx.doi.org/10.1016/0738-3991(95)00751-k.
Der volle Inhalt der QuelleDissertationen zum Thema "Coast Salish Indians – Medicine"
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Lenert, Michael Peter. „Coast Salish household and community organizations at Sx̲wóx̲wiymelh an ancient Stó:lō village in the Upper Fraser Valley, British Columbia /“. Diss., Restricted to subscribing institutions, 2007. http://proquest.umi.com/pqdweb?did=1472126831&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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Thom, Brian David. „Coast Salish senses of place : dwelling, meaning, power, property and territory in the Coast Salish world“. Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85209.
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This study addresses the question of the nature of indigenous people's connection to the land, and the implications of this for articulating these connections in legal arenas where questions of Aboriginal title and land claims are at issue. The idea of 'place' is developed, based in a phenomenology of dwelling which takes profound attachments to home places as shaping and being shaped by ontological orientation and social organization. In this theory of the 'senses of place', the author emphasizes the relationships between meaning and power experienced and embodied in place, and the social systems of property and territory that forms indigenous land tenure systems. To explore this theoretical notion of senses of place, the study develops a detailed ethnography of a Coast Salish Aboriginal community on southeast Vancouver Island, British Columbia, Canada. Through this ethnography of dwelling, the ways in which places become richly imbued with meanings and how they shape social organization and generate social action are examined. Narratives with Coast Salish community members, set in a broad context of discussing land claims, provide context for understanding senses of place imbued with ancestors, myth, spirit, power, language, history, property, territory and boundaries. The author concludes in arguing that by attending to a theorized understanding of highly local senses of place, nuanced conceptions of indigenous relationships to land which appreciate indigenous relations to land in their own terms can be articulated.
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Brighouse, Jean Alison. „Coast Salish children's narratives : structural analysis from three perspectives“. Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/28923.
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Narratives serve many functions within a given cultural group. As well as reflecting and transmitting the social values of that group, narratives provide children with a cognitive framework that is an important factor in the learning process. Although the structure of narratives has been described for mainstream children, there is some debate as to whether different cultures share the same narrative structure. A culturally-based difference in narrative structure may contribute to the fact that Native Indian children (as well as children from other minority cultures) are overrepresented among those children who have difficulty in school.
The present study set out to investigate whether there was a discernable difference in the structure of narratives told by five Coast Salish children aged 5;0 -8;6 and those told by mainstream children reported in the narrative development research literature. Two types of narratives (personal experience and fictional) were collected and analyzed according to three analysis procedures: high point analysis, which emphasizes evaluation of events; episodic analysis, which emphasizes goal-based action; and poetic analysis, which emphasizes the poetic form of the narratives.
The high point analysis revealed that the Coast Salish children ordered events in their stories in a different order than mainstream children do. Both the high point
and the episodic analyses showed that the Coast Salish children expressed relationships between events implicitly more frequently than mainstream children. The poetic analysis was the most revealing of potential intercultural differences. This analysis revealed that falling intonation, grammatic closure, lexical markers and shifts in perspective (reference, action, focused participant, time frame, comment, etc.) defined structural units in the narratives of the Coast Salish children. This evidence of structural unit markers was consistent with predictions based on research by Scollon & Scollon (1981, 1984). The results of this investigation have implications for educators and speech-language pathologists in their interaction with Native Indian children. In addition, the results provide a useful indication of the necessary considerations and appropriate procedures for carrying out a more focused study of the narratives of a larger group of Native Indian children.Medicine, Faculty of
Audiology and Speech Sciences, School of
Graduate
4
Clarke, Heather F. „An ethnographic study of childbearing practices among a Coast Salish band of Indians in British Columbia /“. Thesis, Connect to this title online; UW restricted, 1985. http://hdl.handle.net/1773/7300.
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Kennedy, Dorothy Irene. „Threads to the past : the construction and transformation of kinship in the Coast Salish social network“. Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:56bba9a5-d44f-4146-ae65-1451755dee51.
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This thesis describes the aboriginal and contemporary social organization of the Coast Salish people of southwestern British Columbia and northwestern Washington State, with a focus on the Squamish Nation whose Reserves are situated in North Vancouver and the Howe Sound area. It is based on field research undertaken over a 30-year period and on published and unpublished sources. The thesis explores the construction of kinship and social groups among the Coast Salish, and the transformation of these relationships over time and in various historical circumstances, from the mid-19th century to the present day. Drawing upon the theoretical approaches of William Davenport (1959), Raymond Firth (1963) and Anthony Cohen (1985), among others, the thesis discusses key components of Coast Salish social organization and identity, including a group's contrasting identity and relation to the groups within its ambit of comparison, the association of specific social units with territory, and the expression of status in both traditional and contemporary society. Specific findings document a shift to nuclear family households, the adoption of English kinship terms, the development of hereditary and elected leadership, and the emergence of the Tribe and the First Nation as primary symbols of identity in the 20th century. Some current issues resulting from the impact of change are examined in the context of naming ceremonies and disputes over inherited property, including ancestral names. The thesis argues that the diversity and complexity of neither the traditional nor transformed expressions of Coast Salish social organization find congruence with models of aboriginal society being deployed by contemporary Courts and Treaty negotiators. Issues of territorial "overlap" presently impeding treaty negotiation among BC's Coast Salish peoples were nevertheless predictable, for like some of the world's other cognatic societies, the Coast Salish could hold discrete notions of identity simultaneously. In conclusion, the thesis examines briefly the application to the Coast Salish of Lévi-Strauss' "House-society" as a specific form of social organization.
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Patrick, Lyana Marie. „Storytelling in the Fourth World : explorations in meaning of place and Tla'amin resistance to dispossession“. 2004. http://hdl.handle.net/1828/498.
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This thesis examines the impacts of indigenous dispossession from lands and resources by utilizing a concept in ecology, that of ecological keystone species, and extending it to species that play a key, characterizing role in a particular culture or society. A storytelling methodology is used to determine the presence of cultural keystones in stories and place names of Tla'amin peoples, a Northern Coast Salish group whose traditional territory is located along the coast 130 kilometres northwest of Vancouver, British Columbia. I extend the storytelling methodology to encompass film and video projects that exhibit characteristics of Fourth World Cinema and discuss how such films can be used to empower indigenous communities and reclaim cultural and political rights.
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Fortney, Sharon M. „Identifying Sto:lo basketry : exploring different ways of knowing material culture“. Thesis, 2001. http://hdl.handle.net/2429/11536.
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Coast Salish coiled basketry has been a much-neglected area of research. Previous
investigations into this topic have been primarily concerned with geo-cultural
distributions, and discussions pertaining to stylistic attributes. In recent years several
scholars have turned their attention to the topic of Salish weavings, but they have focused
their efforts quite narrowly on textiles made from wool and other similar fibres to the
exclusion of weaving techniques such as basketry which utilise local roots and barks.
This thesis will focus exclusively on one type of Salish basketry - coiled basketry.
In this thesis I explore different ways of identifying, or "knowing", Coast Salish
coiled cedar root basketry. I specifically focus on Sto:lo basketry and identify three ways
in which Sto:lo basket makers "know" these objects. First I discuss the Halkomelem
terminology and what insights it provides to indigenous classification systems. Secondly,
I situate coiled basketry in a broader Coast Salish weaving complex in order to discuss
how basketry is influenced by other textile arts. This also enables me to explore how
Sto:lo weavers identify a well-made object. In the final section I discuss ownership of
designs by individuals and their families.
This research draws primarily from interviews conducted with Sto:lo basket
makers between May and September 2000 in their communities and at the Museum of
Anthropology at UBC. It is supplemented by interviews with basket makers from other
Salish communities and by the ethnographic literature on this topic.
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Fairchild, Alexa Suzanne. „Canada Customs, Each-you-eyh-ul Siem (?) : sights/sites of meaning in Musqueam weaving“. Thesis, 2001. http://hdl.handle.net/2429/11939.
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This thesis focuses on the production and display of weavings made by a small
number of Musqueam women, who in the 1980s began weaving in the tradition of their
ancestors. It addresses the way in which these weavings, positioned throughout
Vancouver and worn in public settings, build a visual presence to counter the exclusion of
Coast Salish cultural representations from the public construction of history in Vancouver
and the discourse of Northwest Coast art. The Vancouver International Airport and the
Museum of Anthropology at the University o f British Columbia both share with
Musqueam a history of place. A distinct relationship fostered between Museum staff and
members of the Musqueam community has yielded several exhibits since the first, Hands
of Our Ancestors: The Revival of Weaving at Musqueam, opened in 1986. The presence
of Musqueam material at the Museum is part of an extensive history of interaction and
negotiation between Canadian museums and the cultural communities whose histories,
traditions and material culture are represented - a history which encompasses issues of
representation, authorship and authority. The Vancouver International Airport is also
situated on Musqueam traditional territory. Designed by representatives from the
Musqueam Cultural Committee and the Airport project team, the international arrivals
area features works of contemporary Musqueam artists which are intended to create a
sense of place with an emphasis on the distinctiveness of its location. Travelers cross
several thresholds in the terminal - the sequence o f these crossings carefully
choreographed so that deplaning passengers pass from the non-space of international
transience to a culturally specific space marked by Musqueam's cultural representations,
and then past Customs into Canada. Certain incidents at these sites indicate that visibility
and self-representation do not in themselves answer the problems of power and history.
When the Museum of Anthropology hosted a meeting for leaders of the Asia Pacific
Economic Community in 1997, a newly implemented protocol agreement between
Musqueam and the Museum was broken; and in a number of instances, achievements at
the Airport have also been impaired. Despite these limits, weavings are not examples of
token native inclusion as some critics argue. Rather, they are cultural representations
strategically deployed by the Musqueam community. Enlarged from traditional blankets
to monumental hangings, these weavings participate with other more recognized
monumental Northwest Coast forms. They are visual, public signifiers of Musqueam
identity which, without violating boundaries between public and private knowledge, carry
messages from the community to a broader audience - messages intended to mark
Musqueam's precedence in Vancouver's past as well as to claim visibility in the present.
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Young, Jean C. „Alternative genders in the Coast Salish world : paradox and pattern“. Thesis, 1999. http://hdl.handle.net/2429/9813.
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The concern of this thesis is the position of people of alternative genders in Coast Salish culture,
not only in the past, but in the present. How were individuals with such a difference treated? What forces
constrained them? What factors afforded them opportunity? Were such genders even recognized? With
these questions in mind, field work was conducted with the permission of the Std: Id Nation throughout the
summer of 1998. This paper is based on interviews conducted then and subsequent interviews with people
from other Coast Salish groups. In addition, local ethnographic materials—with reference to field notes
whenever possible—and traditional stories were analyzed from the perspective of Coast Salish
epistemology. Alternative genders need to be understood foremost in the cultural contexts in which they
occur, only then can comparisons proceed from a secure foundation.
Research revealed a paradoxical situation. Oral traditions in which the alternately gendered are
despised, occur side-by-side with traditions in which such people were honoured for the special powers
they possessed. Individuals and families operated in the space generated by this paradox, playing the
"serious games" to which Ortner alludes (1996:12-13). The absence of a "master narrative" in Coast
Salish culture accounts for some, but not all of these contradictions. Equally relevant are persistent
patterns of secrecy, personal autonomy, kin solidarity, differential status, and differential gender flexibility
that both restrict the social field and offer stress points that were, and are, manipulated in individual and
collective strategies. Given a world view in which transformation was the norm, and in which the
disadvantaged could become powerful overnight by revealing the power they had hidden, some
alternatively gendered people were able to maximize their potential and become significant forces. No
formal roles offered sanction, instead an ad hoc approach marked the response to alternative genders and
the outcome rested on the position of the individual and her/his family, and their ability to maneuver
within multiple constraints. It was this potential to transform a stigmatized status into an honoured role
that made the position of the alternatively gendered paradoxical.
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Olsen, Sylvia Valerie. „"We Indians were sure hard workers" A history of Coast Salish wool working“. Thesis, 1998. http://hdl.handle.net/1828/1340.
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In the study of the economic and labour history of the West Coast Native people of British Columbia most research has centered on activities such as fishing, farming and forestry. This thesis turns the attention from what was primarily men's work in the dominant society to the Coast Salish wool working industry where women worked with the help of their children and husbands. I examine the significant economic and cultural contribution Coast Salish woolworkers had on West Coast society, the meeting place woolworkers' sweaters provided between the Coast Salish and the newcomers and the changes which took place in the industry during the last century. This story includes many voices most of which are recorded in newspapers, correspondence and journals, and in the memories of those that lived and worked in the industry.
Bücher zum Thema "Coast Salish Indians – Medicine"
1
Suttles, Wayne P. Coast Salish essays. Vancouver: Talonbooks, 1987.
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Porter, Frank W. The Coast Salish peoples. New York: Chelsea House Publishers, 1989.
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Morris, Gary J. Straits Salish prehistory. Lopez Island, WA: Morris, 1990.
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Morris, Gary J. Straits Salish prehistory. 2. Aufl. Lopez Island, WA: Morris, 1993.
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Adamson, Thelma. Folk-tales of the Coast Salish. Lincoln: University of Nebraska Press, 2009.
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Twohy, Patrick J. Beginnings: A meditation on coast Salish lifeways. Spokane, Wash: Clarke & Stone Book Company, 1999.
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Thor, Carlson Keith, McHalsie Albert Jules 1956- und Blomfield Kate, Hrsg. A Stó:lo-Coast Salish historial atlas. Vancouver: Douglas & McIntyre, 2001.
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Conner, Daniel C. G. Our Coast Salish way of life: The Squamish. Scarborough, Ont: Prentice-Hall Canada, 1986.
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editor, Richling Barnett, Hrsg. The W̲SÁNEĆ and their neighbours: Diamond Jenness on the Coast Salish of Vancouver Island, 1935. Oakville, ON]: Rock's Mills Press, 2015.
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Maracle, Lee. First wives club: Coast Salish style. Penticton, BC: Theytus Books, 2010.
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