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Journal articles on the topic 'Indians of North America'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Wiemers, Serv. "The International Legal Status of North American Indians After 500 Years of Colonization." Leiden Journal of International Law 5, no. 1 (February 1992): 69–90. http://dx.doi.org/10.1017/s0922156500001990.

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Next year, the ‘discovery’ of America by Columbus, 500 years ago, will be commemorated. The discovery of America started a time of colonization for the original inhabitants, the Indians. Since the 1970s an Indian movement has emerged in North America demanding the Indians' ‘rightful place among the family of nations’. This article contains a survey of the current international legal position of Indians in North America. Wiemers holds that international legal principles, developed in the decolonization context, are applicable to the North American Indian population. The right of a people to selfdetermination is the most discussed one.

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2

Leone, Catherine L. "American Indian Autobiographies for Teaching “Indians of North America”." Teaching Anthropology: Society for Anthropology in Community Colleges Notes 4, no. 2 (June 1997): 11–23. http://dx.doi.org/10.1525/tea.1997.4.2.11.

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3

Tyquiengco, Marina, and Monika Siebert. "Are Indians in America's DNA?" Contemporaneity: Historical Presence in Visual Culture 8 (October 30, 2019): 80–97. http://dx.doi.org/10.5195/contemp.2019.288.

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A conversation between Dr. Monika Siebert and Marina Tyquiengco on: Americans National Museum of the American Indian January 18, 2018–2022 Washington, D.C. Monika Siebert, Indians Playing Indian: Multiculturalism and Contemporary Indigenous Art in North America. Tuscaloosa: University of Alabama Press, 2015.

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4

Watkins, Joe E. "Beyond the Margin: American Indians, First Nations, and Archaeology in North America." American Antiquity 68, no. 2 (April 2003): 273–85. http://dx.doi.org/10.2307/3557080.

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In North America, American Indians and First Nations have often been at odds with archaeologists over the status of their relationships, about who should have control over research designs and research questions, the interpretation of information about past cultures, and the ways past cultures are represented in the present. While the influence of the voice of Indigenous Nations in the discipline has risen, in many ways their voices are as stifled now as they were in the 1960s. This paper gives an American Indian perspective on the current practice of archaeology in North America and offers suggestions for improving relationships.

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5

Beck, Thomas J. "Gale Primary Sources: Indigenous Peoples of North America, Part II, The Indian Rights Association, 1882‐1986." Charleston Advisor 24, no. 4 (April 1, 2023): 41–44. http://dx.doi.org/10.5260/chara.24.4.41.

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Indigenous Peoples of North America is included in the Gale Primary Sources series and is in two parts. This database, The Indian Rights Association, 1882‐1986, is the second of the two. The Indian Rights Association (IRA) is the first organization to address American Indian rights and interests, and this collection includes its organizational records; incoming and outgoing correspondence; annual reports; draft legislation; photographs; administrative files; pamphlets, publications, and other print materials (including documents from the Council on Indian Affairs and other American Indian organizations); and manuscripts and research notes on Indian traditions, both social and cultural. Founded in 1882 by White philanthropists, the IRA's initial approach to American Indians was both assimilationist and paternalistic, leading it to advocate for the detribalization of America's Indigenous peoples, maintaining it would improve their social and economic status. Nevertheless, it was one of the first organizations to report on and expose the corruption of federal government officials tasked with working with and for American Indians. Eventually, the IRA would discard assimilationism and work with other, newer, occasionally Indian-run organizations such as the Association on American Indian Affairs, the Society of American Indians, and the National Indian Defense Association. The IRA sought to debunk misconceptions and half-truths about American Indians and their condition in the United States, which were too often the basis for policy and legislation related to Native Americans. It also sent association representatives to Indian reservations to make note of local conditions there, not only to evaluate the actions of the Bureau of Indian Affairs (BIA) but also to provide background information for legislation related to Indigenous peoples.This database's search functions often produce results relevant to the query submitted, and both its search and browse functions can be navigated with relative ease. This database can be subscribed to or purchased with an annual hosting fee. The purchase price, based on a variety of factors, can start as low as $2,796 for public libraries or $3,994 for academic libraries, with starting annual hosting fees of $22 and $32, respectively. Whether institutions find this pricing reasonable depends on their need for the materials covered by the Indigenous Peoples of North America collection. The licensing agreement for this database is too long and detailed but standard in its composition and therefore is of no concern.

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6

Palmer, Mark. "Cartographic Encounters at the Bureau of Indian Affairs Geographic Information System Center of Calculation." American Indian Culture and Research Journal 36, no. 2 (January 1, 2012): 75–102. http://dx.doi.org/10.17953/aicr.36.2.m41052k383378203.

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The centering processes of geographic information system (GIS) development at the United States Bureau of Indian Affairs (BIA) was an extension of past cartographic encounters with American Indians through the central control of geospatial technologies, uneven development of geographic information resources, and extension of technically dependent clientele. Cartographic encounters included the historical exchanges of geographic information between indigenous people and non-Indians in North America. Scientists and technicians accumulated geographic information at the center of calculation where scientific maps, models, and simulations emerged. A study of GIS development at the United States Bureau of Indian Affairs will demonstrate some centering processes.

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7

Beck, Thomas J. "Native American Indians, 1645‐1819." Charleston Advisor 24, no. 1 (July 1, 2022): 45–47. http://dx.doi.org/10.5260/chara.24.1.45.

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Native American Indians, 1645‐1819, a Readex database, describes itself as “every major book printed in North America about native peoples.” This resource contains more than 1,600 publications addressing the relationship between American Indians and European settlers. Its focus is on the British American colonies (after 1644) and roughly the first 40 years of the American republic (circa 1775‐1819), so it is not a comprehensive overview of the interactions between American Indians and Europeans in the U.S. Therefore, the above claim that this database contains “every major book printed” on this relationship is misleading. Nevertheless, it is an impressive collection of materials. The documents contain information (much of it primary sources) on 35 American Indian nations and other groupings. The database is not difficult to navigate. Unfortunately, no specific pricing is available. The licensing agreement for this database is long, overly complex, and often repetitive, but isn't especially unusual in its composition. Therefore, it presents only moderate reason for concern.

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8

King, J. C. H. "Native American Ethnicity: a View from the British Museum1." Historical Research 73, no. 182 (October 1, 2000): 221–38. http://dx.doi.org/10.1111/1468-2281.00106.

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Abstract Identity in Native North America is defined by legal, racial, linguistic and ethnic traits. This article looks at the nomenclature of both Indian, Eskimo and Native, and then places them in a historical context, in Canada and the United States. It is argued that ideas about Native Americans derive from medieval concepts, and that these ideas both constrain Native identity and ensure the survival of American Indians despite accelerating loss of language.

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9

Eid, Leroy V. ""National" War Among Indians of Northeastern North America." Canadian Review of American Studies 16, no. 2 (May 1985): 125–54. http://dx.doi.org/10.3138/cras-016-02-01.

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10

Morrison, Kenneth M. "Indians of Northeastern North America. Christian F. Feest." History of Religions 29, no. 1 (August 1989): 86. http://dx.doi.org/10.1086/463181.

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11

Lloyd, Joel. "George Catlin's Geology." Earth Sciences History 10, no. 1 (January 1, 1991): 56–59. http://dx.doi.org/10.17704/eshi.10.1.q83165576xx16047.

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George Catlin, the noted Nineteenth Century painter of American Indians had a deep interest in geology which, in the late years of his life, was to lead him far astray. He wrote a strange little book, entitled The Lifted and Subsided Rocks of America, that was published by Trubner & Co. of London in 1870. In that work Catlin hypothesized that under the great mountain chains of North and South America there existed subterranean vaults, through which tumultuous rivers ran, debouched in the Gulf of Mexico, and intermingled to become the Gulf Stream. The fury of this torrent flung American Indians, clinging to driftwood and rafts, as far as the coasts of Europe.

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12

Orr, Yancey, and Raymond Orr. "Imagining American Indians and Community in Southeast Asia." International Journal of Critical Indigenous Studies 12, no. 2 (July 3, 2019): 1–17. http://dx.doi.org/10.5204/ijcis.v12i1.1113.

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Although geographically distant, the histories of Indigenous North America and Southeast Asia contain a series of parallels in colonial experience. This article traces these historical similarities between these two geographic regions in colonial and counter-colonial movements. It then focuses on American Indians and Indigenous communities in the Philippines and Indonesia perceptions of one another, recorded during fieldwork by the authors in Southeast Asia and the U.S. Additionally, it elaborates on the similarities between these two groups in expressions of solidarity and sympathy as parts of settler-societies. Beyond views of dispossession, these communities placed importance on one another’s environmental stewardship, retention of community in the context of a “modernising” settler society, and government-to-government relationships that are often eclipsed by settler societies who perceive Indigenous populations as racial minorities rather than self-determined polities. This analysis provides a greater understanding of how Indigenous groups in North America and Southeast Asia understand each other’s experiences.

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13

Mancall, Peter C., and Thomas Weiss. "Was Ecomomic Growth Likely in Colonial British North America?" Journal of Economic History 59, no. 1 (March 1999): 17–40. http://dx.doi.org/10.1017/s0022050700022270.

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Conventional wisdom holds that output per capita in colonial British America increased between 0.3 and 0.6 percent per year. Our conjectural estimates challenge this view, suggesting instead that such growth was unlikely. We show that the most likely rate of economic growth was much lower, probably close to zero. We argue further that to understand the performance of the colonial economy it is necessary to include the economic activity of Native American Indians. When this is done, we estimate that the economy may have grown at the rate suggested by previous researchers.

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14

Bhatti, Shaheena Ayub, Ghulam Murtaza, and Aamir Shehzad. "Revisiting Paul Kanes Wanderings of an Artist Among the Indians of North America." Global Language Review IV, no. II (December 31, 2019): 89–94. http://dx.doi.org/10.31703/glr.2019(iv-ii).13.

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Paul Kanes paintings and sketches which form the basis of Wanderings of an Artist, were made with the aim of presenting an “extensive series of illustrations of the characteristics, habits and scenery of the country and its inhabitants.” However, a careful and detailed reading of his paintings and writings show that he actually violated the trust that the American Indians placed in him by depicting false images. Working in the background of Lasswells theory of propaganda this study seeks to demonstrate how the images and writings that he created, fulfilled no purpose, other than that of propaganda. The essay takes as its base the short fiction of Sherman Alexies Scalp Dance by Spokane Indians and attempts to show through the text how Kane, in reality, violated the trust that the American Indian tribes placed in him, by allowing him to photograph them in various poses and at various times of the day and year.

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15

Prins, Harald E. L. "Review: Games of North America Indians by Stewart Culin." Explorations in Ethnic Studies ESS-14, no. 1 (August 1, 1994): 16–18. http://dx.doi.org/10.1525/ess.1994.14.1.16.

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16

Lal, Brij V. "The Odyssey of Indenture: Fragmentation and Reconstitution in the Indian Diaspora." Diaspora: A Journal of Transnational Studies 5, no. 2 (September 1996): 167–88. http://dx.doi.org/10.3138/diaspora.5.2.167.

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“Indians are ubiquitous,” reports the Calcutta newspaper The Statesman on 5 August 1980. According to this article, there were then only five countries in the world where Indians “have not yet chosen to stay”: Cape Verde Islands, Guinea Bissau, North Korea, Mauritania, and Romania. Today, according to one recent estimate, 8.6 million people of South Asian origin live outside the subcontinent, in the United Kingdom and Europe (1.48 million), Africa (1.39 million), Southeast Asia (1.86 million), the Middle East (1.32 million), Caribbean and Latin America (958,000), North America (729,000), and the Pacific (954,000) (Clarke et al. 2).

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17

Greaves, Tom. "Stargate Messages." Practicing Anthropology 20, no. 3 (July 1, 1998): 28–30. http://dx.doi.org/10.17730/praa.20.3.ug94388183441uh3.

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The arrival of Europeans in North America resulted in the outright extinction of many Indian peoples, and, for those who survived, confinement to small reservations. Despite a subsequent cascade of determined efforts by Euro-Americans to extinguish the Indians' cultural lineages, the reservations allowed tribal groups to nurture and retain key elements of their ancestral cultures. Reservations, however, were composed of only a fraction of the lands formerly used by the Indian nations. The remainder of former Indian homelands, usually vast tracts, passed into Euro-American control. Whille it may be a surprise to many, Indian connections to these lost lands did not cease. As the papers of this special issue testify, the ceded lands continue to be anchors of essential cultural meaning and to play important roles in the cultural practices of American Indian peoples.

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18

McGrath, Eileen. "North Carolina Books." North Carolina Libraries 68, no. 1 (March 21, 2011): 23. http://dx.doi.org/10.3776/ncl.v68i1.320.

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Compiled by Eileen McGrath, the following books are included: The North Carolina Gazetter: A Dictionary of Tar Heel Places and Their History; Becoming Elizabeth Lawrence: Discovered Letters of a Southern Gardener; The Southern Mind under Union Rule: The Diary of James Rumley; A Day of Blood: The 1898 Wilmington Race Riot; Kay Kyser: The Ol' Professor of Sing! America's Forgotten Superstar; Haven on the Hill: A History of North Carolina's Dorothea Dix Hospital; Middle of the Air; Lumbee Indians in the Jim Crow South: Race, Identity, and the Making of a Nation; Cow across America; Real NASCAR: White Lightning, Red Clay, and Big Bill France; 27 Views of Hillsborough: A Southern Town in Prose & Poetry; Twelve by Twelve: A One Room Cabin off the Grid and beyond the American Dream; and Down Home: Jewish Life in North Carolina.

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19

Smith, Dwight L., and Peter Charles Hoffer. "Indians and Europeans: Selected Articles on Indian-White Relations in Colonial North America." American Indian Quarterly 14, no. 1 (1990): 54. http://dx.doi.org/10.2307/1185008.

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20

Lee, Tamara, Sarah Dupont, and Julia Bullard. "Comparing the Cataloguing of Indigenous Scholarships: First Steps and Finding." KNOWLEDGE ORGANIZATION 48, no. 4 (2021): 298–306. http://dx.doi.org/10.5771/0943-7444-2021-4-298.

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This paper provides an analysis of data collected on the continued prevalence of outdated, marginalizing terms in contemporary cataloguing practices, stemming from the Library of Congress Subject Heading term “Indians” and all its related terms. Using Manitoba Archival Information Network’s (MAIN) list of current LCSH and recommended alternatives as a foundation, we built a dataset from titles published in the last five years. We show a wide distribution of LCSH used to catalogue fiction and non-fiction, with outdated but recognized terms like “Indians of North America-History” appearing the most frequently and ambiguous and offensive terms like “Indian gays” appearing throughout the dataset. We discuss two primary problems with the continued use of current LCSH terms: their ambiguity limits the effectiveness of an institution’s catalog, and they do not reflect the way Indigenous Peoples, Nations, and communities in North America prefer to represent themselves as individuals and collectives. These findings support those of parallel scholarship on knowledge organization practices for works on Indigenous topics and provide a foundation for further work.

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21

Schaak, Hogan D. "Bleeding All over the Shelves and Tracking It Out into the World: Theorizing Horror in the Indigenous North American Novels The Only Good Indians and Empire of Wild." Studies in the Fantastic 15, no. 1 (June 2023): 94–126. http://dx.doi.org/10.1353/sif.2023.a909205.

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Abstract: In this article, I theorize horror in the Indigenous North American novels The Only Good Indians by Stephen Graham Jones and Empire of Wild by Cherie Dimaline. There have been multiple article-length explorations of the emergence of a possible Indigenous gothic due to the gothic's scholarly reception as "highbrow," but the recent proliferation of so-called "lowbrow" horror literature written by Indigenous North American authors has seen little scholarly attention. Examining the history of the gothic in horror in North America and its relation to White North American subjectivity and regenerative violence, I begin to theorize why and how Indigenous authors are engaging with horror to posit multiple Indigenous North American subjectivities. I argue that both novels examined here reject White North American subjectivity and regenerative violence through metatextuality, closed cycles of justice, and generative violence while differing in important ways that are grounded in the concept of transmotion.

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22

NICHOLS, ROGER L. "Western Attractions." Pacific Historical Review 74, no. 1 (February 1, 2005): 1–18. http://dx.doi.org/10.1525/phr.2005.74.1.1.

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North America,and in particular the United States, has fascinated Europeans as the place of the "exotic other " for at least the last two centuries. This article surveys American and European art, novels,radio programs, Western films, and television Westerns from the 1820s to the present. It posits that the presence of Indians, fictional Western heroes,gunmen,and a perceived general level of violence made frontier and Western America more colorful and exciting than similar circumstances and native people in other parts of the world. This resulted in a continuing interest in the fictional aspect of the American frontier and Western historical experiences.

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23

Приходько-Кононенко, І. О., М. С. Винничук, О. С. Васильєва, Т. В. Пристав, and М. І. Маслікова. "ХУДОЖНЬО-КОМПОЗИЦІЙНІ ЕЛЕМЕНТИ КОСТЮМА НАРОДІВ ПІВНІЧНОЇ АМЕРИКИ ЯК ТВОРЧЕ ДЖЕРЕЛО ДЛЯ РОЗРОБКИ КОЛЕКЦІЇ ОДЯГУ." Art and Design, no. 4 (February 3, 2020): 132–42. http://dx.doi.org/10.30857/2617-0272.2019.4.12.

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To determine the artistic and compositional features of ethnic costume of the peoples of North America for design-projection of the modern collections of women`s clothes. The visual-analytical and the literary-analytical methods, as well as the method of synectics, etc. are used. Based on the analysis of artistic and compositional solutions for ethnic costumes of the peoples of North America, in particular, Crow, Creek, Navaho, Pancho and Pueblo, their inherent elements and decorations are identified, and the possibility of their use as a creative source for the designing of modern collections of clothes in ethnic style, using the latest fashion trends and the draping method, is presented. Compositional and constructive, and decorative solutions for the models of women`s clothes are systematized in accordance with the fashion trends of the SS 19/20 season; specific artistic and compositional elements of the ethnic costume of the Indians of North America are distinguished; possible types of finishing are described, and their application in design-projecting of the collections of clothes are presented. Artistic-design and constructive-technological solutions for the models of women`s clothes using the artistic and compositional elements of the national costume of the Indians of North America are developed.

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24

Brown, Jennifer S. H., and Frederick E. Hoxie. "Encyclopedia of North American Indians." Journal of American History 85, no. 1 (June 1998): 203. http://dx.doi.org/10.2307/2568455.

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25

Angell, G. Brent, Brenda J. Kurz, and George M. Gottfried. "Suicide and North American Indians." Journal of Multicultural Social Work 6, no. 3-4 (March 9, 1998): 1–26. http://dx.doi.org/10.1300/j285v06n03_01.

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26

Allen, Robert C., Tommy E. Murphy, and Eric B. Schneider. "The Colonial Origins of the Divergence in the Americas: A Labor Market Approach." Journal of Economic History 72, no. 4 (December 14, 2012): 863–94. http://dx.doi.org/10.1017/s0022050712000629.

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This article introduces the Americas in the Great Divergence debate by measuring real wages in various North and South American cities between colonization and independence, and comparing them to Europe and Asia. We find that for much of the period, North America was the most prosperous region of the world, while Latin America was much poorer. We then discuss a series of hypotheses that can explain these results, including migration, the demography of the American Indian populations, and the various labor systems implemented in the continent.

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27

Clark, Emily. "MOVING FROM PERIPHERY TO CENTRE: THE NON-BRITISH IN COLONIAL NORTH AMERICA." Historical Journal 42, no. 3 (September 1999): 903–10. http://dx.doi.org/10.1017/s0018246x99008687.

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Life and religion at Louisbourg, 1713–1758. By A. J. B. Johnston. London: McGill-Queen's University Press, 1984, paperback edition, 1996. Pp. xxxii+227. ISBN 0-7735-1525-9. £12.95.The New Orleans Cabildo: Colonial Louisiana's first city government, 1769–1803. By Gilbert C. Din and John E. Harkins. London: Louisiana State University Press, 1996. Pp. xvii+330. ISBN 0-8071-2042-1. £42.75.Revolution, romanticism, and the Afro-Creole protest tradition in Louisiana, 1718–1868. By Caryn Cossé Bell. London: Louisiana State University Press, 1997. Pp. xv+325. ISBN 0-8071-2096-0. £32.95.Hopeful journeys: German immigration, settlement and political culture in colonial America, 1717–1775. By Aaron Spencer Fogleman. Pennsylvania: University of Pennsylvania Press, 1996. Pp. xii+257. ISBN 0-8122-1548-6. £15.95.Britannia lost the war of American independence but still reigns over the historiography of colonial North America. This is a problem now that historians of early America have embarked on an attempt to apply an Atlantic world perspective to colonial development. The complex web of human, cultural, economic, and political encounters and exchanges among Europe, Africa, and the Americas spreads well beyond the familiar terrain of Britain and its thirteen mainland colonies. While the histories of Indians and enslaved Africans are beginning to find their way into the historical narrative of early America to challenge the British hegemony, non-British Europeans remain virtually invisible, except as opponents in the imperial wars that punctuated the colonial era. These four books illustrate obstacles that must be overcome to remedy this gap and offer glimpses of the rewards to be gained by drawing the history of continental Europeans previously treated as peripheral into the centre of the major debates currently shaping early American history.

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28

Prentiss, Louis W. "GULF HURRICANES AND THEIR EFFECTS ON THE TEXAS COAST." Coastal Engineering Proceedings 1, no. 2 (January 1, 2000): 18. http://dx.doi.org/10.9753/icce.v2.18.

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The word "hurricane" is derived through the Spanish from a word of the extinct Indian aborigines of Haiti, meaning "evil spirit". I do not know whether the Indians who gave this kind of a disturbance its name are extinct because of the "evil spirit", but I am sure that it is a fitting name. Since the time of Columbus, there are records of hurricanes which have caused destruction and death in the West Indies and areas of Central and North America.

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29

HIGHAM, C. L. "Saviors and Scientists: North American Protestant Missionaries and the Development of Anthropology." Pacific Historical Review 72, no. 4 (November 1, 2003): 531–59. http://dx.doi.org/10.1525/phr.2003.72.4.531.

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Few historians of anthropology and missionary work examine the relationship of Protestant missionaries with nineteenth-century anthropologists and its effect on anthropological portrayals of Indians. This paper poses the question: Does it make a difference that early anthropologists in Canada and the United States also worked as Protestant missionaries or relied on Protestant missionaries for data? Answering yes, it shows how declining support for Indian missions led missionaries to peddle their knowledge of Indians to scholarly institutions. These institutions welcomed missionaries as professionals because of their knowledge, dedication, and time in the field. Such relationships helped create a transnational image of the Indian in late nineteenth-century North American anthropology.

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30

Hiltunen, Juha. "Spiritual and religious aspects of torture and scalping among the Indian cultures in Eastern North America, from ancient to colonial times." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 115–28. http://dx.doi.org/10.30674/scripta.67402.

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Only a few decades ago a common perception prevailed that the historical Native Americans were very prone to violence and warfare. Scalping and torture were seen as a specific custom attached into their ideology and sociocultural ethos. However in the 1960s a completely reversed picture started to emerge, following the course of other worldwide movements, such as ethnic rights, pan-Indianism, ecological conscience, revisionist historiography and so on. Immediately the Native American people came to be seen as the victims of the European colonialism and the Whites were the bad guys who massacred innocent women and children, either at Sand Creek or in Vietnam. Books were written in which the historians pointed out that the practice of scalping was actually not present in the Americas before the whites came. This theory drew sustenance from some early colonial accounts, especially from the Dutch and New England colonies, where it was documented that a special bounty was offered for Indian scalps. According to this idea, the practice of scalping among the Indians escalated only after this. On the other hand, the blame fell on the Iroquois tribesmen, whose cruel fighting spread terror throughout the seventeenth century, when they expanded an empire in the north eastern wilderness. This accords with those theorists who wanted to maintain a more balanced view of the diffusion of scalping and torture, agreeing that these traits were indeed present in Pre-Columbian America, but limited only to the Iroquoians of the east. Colonial American history has been rewritten every now and then. In the 1980s, and in the field of archaeology especially, a completely new set of insights have arisen. There has been a secondary burial of the myth of Noble Savage and a return of the old Wild Indian idea, but this time stripped of its cartoon stereotypical attachments. The Indians are now seen as being like any other human beings, with their usual mixture of vices and virtues. Understanding this, one may approach such a topic as scalping and torture without more bias than when reading of any practice of atrocities in human history.

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31

Matijasic, Thomas D. "Reflected Values: Sixteenth-Century Europeans View the Indians of North America." American Indian Culture and Research Journal 11, no. 2 (January 1, 1987): 31–50. http://dx.doi.org/10.17953/aicr.11.2.t673126m83676x40.

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32

Sewell-Coker, Beverly, Joyce Hamilton-Collins, and Edith Fein. "Social Work Practice with West Indian Immigrants." Social Casework 66, no. 9 (November 1985): 563–68. http://dx.doi.org/10.1177/104438948506600907.

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When West Indians come to live in North America, they encounter conflicting values. The resulting stress may lead to dysfunctional reactions, particularly in regard to parent-child relationships. Agency workers report on the program they developed to help such immigrants.

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33

Krech, Shepard III. "Ecology, Conservation, and North American Indians." AnthroNotes : National Museum of Natural History bulletin for teachers 25, no. 2 (September 12, 2014): 11. http://dx.doi.org/10.5479/10088/22410.

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34

Clemmer, Richard O., and Alfonso Ortiz. "Handbook of North American Indians 10." Man 20, no. 4 (December 1985): 775. http://dx.doi.org/10.2307/2802796.

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35

Blanchard, Kendall, and Stewart Culin. "Games of the North American Indians." American Indian Quarterly 18, no. 4 (1994): 550. http://dx.doi.org/10.2307/1185401.

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36

Cliff, Janet M., and Stewart Culin. "Games of the North American Indians." Journal of American Folklore 106, no. 422 (1993): 516. http://dx.doi.org/10.2307/541931.

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37

KRUGER, LOREN. "Introduction: Diaspora, Performance, and National Affiliations in North America." Theatre Research International 28, no. 3 (October 2003): 259–66. http://dx.doi.org/10.1017/s0307883303001123.

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Although current theories of diaspora argue for a break between an older irrevocable migration from one nation to another and a new transnational movement between host country and birthplace, research on nineteenth- as well as twentieth-century North America demonstrates that earlier migration also had a transnational dimension. The cultural consequences of this two-way traffic include syncretic performance forms, institutions, and audiences, whose legitimacy depended on engagement with but not total assimilation in local conventions and on the mobilization of touristic nostalgia in, say, Cantonese opera in California or Bavarian-American musicals in New York, to appeal to nativist and immigrant consumers. Today, syncretic theatre of diaspora is complicated on the one hand by a theatre of diasporic residence, in which immigrants dramatize inherited conflicts in the host country, such as Québécois separatism in Canada, along with problems of migrants, among them South Asians, and on the other by a theatre of non-residence, touring companies bringing theatre from the home country, say India, to ‘non-resident Indians’ and local audiences in the United States.

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Slatcher, Rebecca. "Indigenous languages in the British Library catalogue: a critique of ‘Indians of North America—Languages’." Art Libraries Journal 48, no. 2 (April 2023): 43–47. http://dx.doi.org/10.1017/alj.2023.5.

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The British Library holds a significant collection of printed materials in, and about, North American Indigenous languages that largely speaks to a history of colonial and settler-colonial projects and collecting. This article suggests one way of exploring what that collecting context means for how we find, experience and encounter language texts in the library. It offers an approach to ‘reading’ catalogues that puts texts in conversation with cataloguing systems to both contextualise and challenge the legacies of collecting in knowledge organisation today. It traces a brief history of the Library of Congress Subject Heading (LCSH), ‘Indians of North America—Languages’, a term that reoccurs in the British Library's catalogue. This history shows how parts of the catalogue are artefacts of problematic bodies of knowledge, whilst also surfacing examples of Indigenous resistance that can be used to reframe the catalogue.

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Molnar, Dragana Jeremić, and Aleksandar Molnar. "Franz Boas’ Postulate of the Warfare Origin of Secret Societies and Myths about the “Culture Heroˮ and the “Tricksterˮ in North America." Issues in Ethnology and Anthropology 16, no. 1 (April 17, 2021): 19–48. http://dx.doi.org/10.21301/eap.v16i1.1.

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In this paper, the authors argue that Franz Boas had a coherent theory of the secret society, which he did not systematically develop anywhere, but which can be reconstructed from several of his works. The authors are not dealing with the whole theory, but only with the postulate of the warfare origin of secret societies (which later became the foundation of the Männerbund theory). Namely, Boas believed that the secret societies of the North American Indians were originally warlike, but that by the beginning of the 20th century they either retained only the functions of initiation and education, or were transformed into therapeutic and dance societies. Although he claimed that the mythology of the Indians did not provide additional insights into the origins of secret societies, his dealings with the myth of the “culture heroˮ and the “tricksterˮ proved the contrary. The authors try to go a step further and find new contributions for the study of the origins of secret societies in North America in the myth of Wolf as the brother (father) of the “culture hero.ˮ

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Menna-Barreto, Marcio, Ana Ligia Bender, Sandro L. Bonatto, Loreta B. Freitas, Francisco M. Salzano, Luiza T. Tsuneto, and Maria Luiza Petzl-Erler. "Human T-cell lymphotropic virus type II in Guaraní Indians, Southern Brazil." Cadernos de Saúde Pública 21, no. 6 (December 2005): 1947–51. http://dx.doi.org/10.1590/s0102-311x2005000600045.

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Human T-cell lymphotropic virus type II (HTLV-II) is found in many New World Indian groups on the American continent. In Brazil, HTLV-II has been found among urban residents and Indians in the Amazon region, in the North. Guaraní Indians in the South of Brazil were studied for HTLV-I/II infection. Among 52 individuals, three (5.76%) showed positive anti-HTLV-II antibodies (enzyme-linked immunosorbent assay and Western blot). This preliminary report is the first seroepidemiological study showing HTLV-II infection among Indians in the South of Brazil.

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Flanagan, Thomas. "The Agricultural Argument and Original Appropriation: Indian Lands and Political Philosophy." Canadian Journal of Political Science 22, no. 3 (September 1989): 589–602. http://dx.doi.org/10.1017/s0008423900010969.

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AbstractThe European appropriation of Indian land in North America has often been justified through versions of the “agricultural argument” to the effect that the Indians did not need the land and did not really own it because they did not permanently enclose and farm it. Thus the European settlers could resort to original appropriation as described in Locke's Second Treatise. This article examines the agricultural argument as exemplified in the writings of John Winthrop, John Locke and Emer de Vattel. Analysis shows that the argument is formally consistent with the premises of natural rights philosophy because it assumes the equal right of both Indians and Europeans to engage in original appropriation. But the historical record shows that the argument actually applied to only a small portion of the land acquired by the Europeans. Sovereignty is the issue that should receive further inquiry.

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Crum, Steven J. (Steven James). "Almost Invisible: The Brotherhood of North American Indians (1911) and the League of North American Indians (1935)." Wicazo Sa Review 21, no. 1 (2006): 43–59. http://dx.doi.org/10.1353/wic.2006.0003.

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Grim, John A. "Cosmology and Native North American Mystical Traditions." Thème 9, no. 1 (October 2, 2002): 113–42. http://dx.doi.org/10.7202/005687ar.

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ABSTRACT Different indigenous nations in North America provide examples of mystical participation in the processes of creation. Some observers dismiss native communities as fragmented or romantically reimaged as "ecological Indians", yet, the tenacity of their religious insights deserve attention. Intellectually framed in images of interactions between specific peoples with particular geographical places, these images are also embedded in dynamic performances. This paper presents a comparative study of mystical paths among First Peoples in which personal and communal symbols fuse psychic, somatic, and social energies with local landscapes. Experienced as synesthetic intuitions, these images are made more conscious in rituals. These dynamic performances link words, actions, sounds, sights, and sensory observations. Ritualized expressions of native mystical life are themselves interpretive reflections back upon the personal, communal, spiritual, and ecological realms from which they emerge. Native American religious ways, thus, are lifeway complexes that address the limits and problems of the human condition, and foster mature mystical understanding.

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WANG, XIAOHUI. "Eco-related Traditions of North American Indians Reflected in Animal Dreams." Pacific International Journal 5, no. 1 (March 31, 2022): 37–45. http://dx.doi.org/10.55014/pij.v5i1.149.

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North American Indians have their long and unique ecological culture, many of eco-related traditional features are reflected in Animal Dreams, seven Eco-related traditions of North American Indians discussed in this paper are all related to the issue of environmental protection and hopefully invoke the reflection on present ecology.

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Good, Annalee. "Framing American Indians as the “First Americans”: Using Critical Multiculturalism to Trouble the Normative American Story." Social Studies Research and Practice 4, no. 2 (July 1, 2009): 49–66. http://dx.doi.org/10.1108/ssrp-02-2009-b0004.

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The author addresses ways in which secondary American history textbooks reflect and perpetuate the normative American story and identity by framing American Indians as the “first Americans,” while at the same time silencing indigenous voices in the telling of their own stories. This paper contributes to existing literature by providing an updated and critical analysis of a particular dimension of social studies texts and provides concrete examples and critical discussion of the master narrative at work in curricula. Suggestions are made for applying critical multiculturalism to the portrayal of the origins of humans in North America, using examples of indigenous texts currently used in classrooms that offer a truly multicultural resource for teachers.

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Mohler, Elkin. "Christine Bold. “Vaudeville Indians” on Global Circuits, 1880s–1930s." Modern Drama 66, no. 3 (September 1, 2023): 433–35. http://dx.doi.org/10.3138/md-66-3-rev02.

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“Vaudeville Indians” on Global Circuits, 1880s– 1930s recovers five decades of vaudeville performers portraying “Indian” characters on North American and international stages. Drawing from archival research, Christine Bold focuses on the lives of eight vaudevillians, including Indigenous actors as well as non-Indigenous performers committing ethnic fraud to perform as “Indian” on popular stages.

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Alpatova, A. S. "OLIGOTONICS AND CHASMATONICS IN TRADITIONAL SONGS OF NORTH AMERICAN INDIANS (on the 145th anniversary of the birth of Natalie Curtis)." Arts education and science 1, no. 2 (2020): 181–89. http://dx.doi.org/10.36871/hon.202002022.

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The article is dedicated to the memory of the famous American ethnomusicologist Natalie Curtis Burlin (1875–1921), who made a significant contribution to the study of traditional music of North American Indians. This is the first experience in Russian musicology that addresses the theoretical issues of studying Native American vocal music. The main research problem of the article is the identification of the basic qualities of oligotonics and chasmatonics in traditional songs of North American Indians by the example of expeditionary records of Natalie Curtis. The author reveals that unichords, dichords and trichords, both in themselves and in their combinations, have semantic, symbolic and structure- forming significance for the formation of intonational structure of traditional Indian songs (lullaby, medicine, song-insert in mythological legend). The methodological base was formed by approaches of modern ethnomusicology (analysis of song genres of traditional ethnic music) and music theory (theory of mode and modal archetypes).

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Pike, Fredrick B. "Latin America and the Inversion of United States Stereotypes in the 1920s and 1930s: The Case of Culture and Nature." Americas 42, no. 2 (October 1985): 131–62. http://dx.doi.org/10.2307/1007206.

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In this essay I describe some often ignored North American modes of perceiving Latin Americans; and I suggest that a change in these modes contributed to the Good Neighbor era (1933-1945). I do not presume to argue that shifting attitudes and perceptions should be seen as the principal factors in shaping the Good Neighbor policy. Anyone concerned with the primary determinants of that policy must turn to security and economic considerations. Still, an intellectual—and, really, a psychological—phenomenon of shifting perceptions and stereotypes among North Americans accounted for some of the enthusiasm with which they greeted what they took to be a new approach to Latin America.In its central thrust this essay suggests that in hemispheric relations, seen from the north-of-the-Rio-Grande perspective, the United States stands generally for culture and Latin America for nature. Symbolizing the capitalist culture of the Yankees, shaped by their struggle to subdue wilderness and nature, has been the white male, often portrayed by Uncle Sam. In contrast, Latin America has been symbolized by Indians, blacks, women, children, and also the idle poor: people assumed to lack the capitalist urge constantly to tame, dominate, and uplift nature.

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Bell, Ronny A., Tomi Akinyemiju, and Stephanie B. Wheeler. "Abstract C112: Understanding and addressing cancer disparities among American Indians in North Carolina: The Southeastern cancer health equity partnership." Cancer Epidemiology, Biomarkers & Prevention 32, no. 1_Supplement (January 1, 2023): C112. http://dx.doi.org/10.1158/1538-7755.disp22-c112.

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Abstract North Carolina (NC) is home to the largest American Indian population in the Eastern United States (approximately 300,000 residents, about 2.8% of the total NC population), represented by eight state and federally recognized tribes (Eastern Band of Cherokee Indians, Sappony, Occaneechi Band of Saponi Nation, Meherrin, Haliwa Saponi, Coharie, Lumbee, Waccamaw Siouan) and four urban Indian organizations (Metrolina Native American Association, Guilford Native American Association, Triangle Native American Society, Cumberland County Association for Indian People). This population experiences significant health disparities largely related to adverse social determinants of health and limited access to health care. With regards to cancer, disparities exist for incidence and mortality for certain cancer, although there are limited data available with regards to cancer screening stage at diagnosis, treatment and survivorship. Furthermore, evidence suggests that racial misclassification contributes to a significant underestimation of the true cancer incidence and mortality in this population. To address the cancer care needs of NC American Indians, a unique collaboration was established in 2021 among the leadership of the Community Outreach and Engagement programs at the three NCI-designated Comprehensive Cancer Centers in North Carolina (Duke Cancer Institute, University of North Carolina Lineberger Cancer Center, Wake Forest Baptist Comprehensive Cancer Center). The collaboration, entitled, The Southeastern American Indian Cancer Health Equity Partnership (SAICEP), has as its mission to "understand and address the cancer-related health needs of American Indian communities in our catchment areas and beyond." SAICEP includes: (1) a quarterly speakers' series, featuring nationally recognized experts in the area of American Indian cancer research and care; (2) educational outreach and engagement activities at tribal and state cultural events; and, (3) cutting-edge culturally respectful research to understand and address cancer disparities at the tribal and state level. Partnerships have been established with tribal leaders across the state as well as researchers at the University of North Carolina at Pembroke in the traditional homeland of the Lumbee tribe (the largest tribe in the state). Future endeavors will include partnerships with tribes in other states in our catchment areas (Virginia, South Carolina). Citation Format: Ronny A. Bell, Tomi Akinyemiju, Stephanie B. Wheeler. Understanding and addressing cancer disparities among American Indians in North Carolina: The Southeastern cancer health equity partnership [abstract]. In: Proceedings of the 15th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2022 Sep 16-19; Philadelphia, PA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2022;31(1 Suppl):Abstract nr C112.

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Selig, Ruth O. "New Resources: North American Indians and Archaeology." AnthroNotes : National Museum of Natural History bulletin for teachers 16, no. 3 (September 12, 2014): 9. http://dx.doi.org/10.5479/10088/22339.

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