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1

Skopek, Tracy, and Andrew Garner. "The Disappearing Turnout Gap between Native Americans and Non-Native Americans." American Indian Culture and Research Journal 38, no. 2 (January 1, 2014): 1–16. http://dx.doi.org/10.17953/aicr.38.2.lth8l2314u772j47.

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Past research has consistently found that American Indians have traditionally turned out to vote at lower rates than do other citizens. Using two separate data sets, we examine this "turnout gap" over the past several decades. We find that not only has Native American turnout increased generally, but that the "gap" between Native Americans and non-Native Americans has declined substantially, and that in recent elections this "gap" has largely disappeared. We then provide a preliminary and tentative examination of possible causes for the decline, including the role of Indian gaming, mobilization by political parties and candidates, and shifting political values among Native Americans.
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Pratiwi, Dyani Prades. "THE REPRESENTATION OF NATIVE AMERICAN IN THE LONE RANGER FILM: A GENETIC STRUCTURALISM ANALYSIS." Lire Journal (Journal of Linguistics and Literature) 7, no. 2 (September 14, 2023): 244–57. http://dx.doi.org/10.33019/lire.v7i2.205.

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Racism is part of America's dark history. Racism seems to have never been resolved. This article examined how racism is narrated in The Lone Ranger Film. As genetic structuralism studies, The Lone Ranger film is exploited both intrinsically and extrinsically. At first glance, this film features American-Indian characters but with a white character. This is contradictory considering that American Indians are Native American tribes who have colored skin. Therefore, this film is used as an object of study to look at social construction, especially about Native Americans, which actually wants to be conveyed to the wider community, and the empirical reasons for this construction are shown. The research results showed that intrinsically, the character Tonto, played by Johnny Depp (a white), correlated to the economic purpose. As a mass culture, this film was produced to gain profits. choosing John Depp is a form of strategy to achieve the film's success because Johnny Depp is one of the top actors who has many fans. Portraying characters using well-known actors is one of the strategies for achieving the success of a film. Furthermore, this film showed how Native Americans are reconstructed by a new image. White and smart Americans are positive stereotypes. It is contradictive due to This is very contradictory considering that Native Americans are a group that has a negative stereotype. Native Americans are also a minority that experiences a lot of discrimination, especially from white or European-American groups. In conclusion, the stereotype of native Americans in the film Lone Ranger is constructed in different stereotypes showing how the whites (European-Americans) have always occupied a high position in the social strata. This film shows that Native Indians can have the same position in the social strata if their skin is colorless. This makes racism actually perpetuated through this film.
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3

A. French, Dr Sc Laurence, Dr Sc Haris Halilović, and Dr Sc Goran Kovačević. "Native American youth and justice." ILIRIA International Review 2, no. 2 (December 31, 2012): 7. http://dx.doi.org/10.21113/iir.v2i2.140.

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Youth and delinquency issues have long been problematic among Native Americans groups both on- and off-reservation. This phenomenon is further complicated by the cultural diversity among American Indians and Alaska Natives scattered across the United States. In address these issues, the paper begins with a historical overview of Native American youth.This history presents the long tradition of federal policies that, how well intended, have resulted in discriminatory practices with the most damages attacks being those directed toward the destruction of viable cultural attributes – the same attributes that make Native Americans unique within United States society.Following the historical material, the authors contrast the pervasive Native American aboriginal ethos of harmony with that of Protestant Ethic that dominates the ethos of the larger United States society. In addition to providing general information on Native American crime and delinquency, the paper also provides a case study of Native American justice within the Navajo Nation, the largest tribe, in both size and population, in the United States. The paper concludes with a discussion of issues specific to Native American youth and efforts to address these problems.
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4

Kopetski, L. M. "Native Americans." Social Work 45, no. 1 (January 1, 2000): 94–96. http://dx.doi.org/10.1093/sw/45.1.94.

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5

Zechetmayr, Monika. "Native Americans." Journal of Health & Social Policy 9, no. 2 (October 8, 1997): 29–47. http://dx.doi.org/10.1300/j045v09n02_03.

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6

Aftandilian, Dave. "What Other Americans Can and Cannot Learn from Native American Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 15, no. 3 (2011): 219–46. http://dx.doi.org/10.1163/156853511x588635.

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AbstractSince the 1960s, many have sought the solutions to North America's ecological crisis in the environmental teachings of Native American peoples. However, for the most part, Native American environmental values have not been investigated in light of the cultural contexts within which they arose. This paper draws on previously published ethnographic work among the Koyukon of interior Alaska and the Hopi of the desert Southwest to elucidate the specific environmental ethics that these two peoples have developed. Based on this contextualized evidence, augmented with teachings from the environmental ethics of other Native American peoples, I then discuss what other Americans can and cannot learn from Native American environmental ethics. Finally, I suggest alternate sources upon which non-indigenous Americans might draw to develop their own traditions of caring about and for the lands they now share with Native peoples.
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7

Al Kurnas, Mohammed, Anjali Mishra, Xinxin Wu, and Peter Silberstein. "Disparities in Native American Patients With Hepatocellular Carcinoma: An NCDB Analysis." JCO Global Oncology 10, Supplement_1 (July 2024): 53. http://dx.doi.org/10.1200/go-24-48000.

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PURPOSE Hepatocellular carcinoma (HCC) is on the rise in the United States and worldwide. Native Americans have been found to have higher rates of mortality from HCC compared to the rest of the population. The purpose of this study is to identify disparities that affect Native Americans with HCC. METHODS This retrospective cohort analysis utilizing the National Cancer Database identified 275801 patients diagnosed with HCC (ICD-8170-3) between 2004 and 2020. Descriptive statistics for all HCC patients were collected. Those who identified as American Indian, Aleutian, or Eskimo were grouped as Native American, and all other races (AOR) were grouped as other. Sex, median household income, and facility type were compared between Native American patients and patients of AOR using Pearson Chi-Square test. Age at diagnosis and great circle distance between Native Americans and AOR were evaluated using independent t-test. All variables were evaluated for a significance of P < 0.05. RESULTS In total, 2078 cases were in Native Americans (0.8%) with 205246 cases in white patients (74.4%) and 40772 cases in black patients (14.8%). Native Americans had a higher proportion of female patients compared to AOR (30.8% vs. 25.8%, P < 0.05). Native Americans were less likely to be treated at an academic facility compared to AOR (42.2% vs. 51.0%, P < 0.05). Native Americans were also more likely to be lower income when compared to AOR (51.0% vs 39.6%). The average age at diagnosis was significantly lower in Native Americans compared with AOR (61.6 years vs. 64.1 years, P < 0.05). Great circle distance was significantly greater for Native Americans compared with AOR (90.8 miles vs. 40.6 miles, P < 0.05). CONCLUSION Having identified significant disparities in Native Americans with HCC, we hope this can provide a starting point in studying the effects these disparities may have on treatment outcomes and overall survival.
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8

Connell-Szasz, Margaret. "Whose North America is it? “Nobody owns it. It owns itself.”." American Studies in Scandinavia 50, no. 1 (January 30, 2018): 151–64. http://dx.doi.org/10.22439/asca.v50i1.5698.

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Responding to the question, “Whose North America is it?,” this essay argues North America does not belong to anyone. As a Sonoran Desert Tohono O’odham said of the mountain: “Nobody owns it. It owns itself.” Contrasting Native American and Euro-American views of the natural world, the essay maintains that European immigrants introduced the startling concept of Cartesian duality. Accepting a division between spiritual and material, they viewed the natural world as physical matter, devoid of spirituality. North America’s First People saw it differently: they perceived the Earth/Universe as a spiritual community of reciprocal relationships bound by intricate ties of kinship and respect. This clash has shaped American history. From the sixteenth century forward, many European immigrants envisioned land ownership as a dream. Creators of the Declaration of Independence and US Constitution thrust “happiness”/“property” into the nation’s mythology. Southern Euro-Americans claimed “ownership” of African Americans, defining them as “property”; Native Americans resisted Euro-Americans’ enforcement of land ownership ideology; by the late 1800s, Euro-Americans’ view of the natural world as physical matter spurred massive extraction of natural resources. The Cartesian duality persisted, but, given its dubious legacy, Native Americans question the wisdom of this interpretation of the natural world.
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SULLIVAN, WILLIAM. "Native Americans in the American Revolution." Connecticut History Review 47, no. 2 (October 1, 2008): 267–71. http://dx.doi.org/10.2307/44369873.

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10

Farooq, Sardar Ahmad, Saher Javed, and Ghulam Murtaza. "Paranoia of Loss: An Ecocritical Study of Environmental Injustice against Native Americans in Silko's Ceremony." I V, no. I (March 30, 2020): 146–52. http://dx.doi.org/10.31703/glr.2020(v-i).16.

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The paper analyzes Leslie Marmon Silkos’ Ceremony (1977) from Buell's theoretical perspective of eco-cosmopolitanism. In Native American worldview, nature holds a special place. The Natives not only identify themselves with nature but also have a life sharing bond of interdependence with it. European colonization displaced Native Americans from their homeland. Their natural resources have been mercilessly exploited since contact resulting in fatal diseases and poverty. The colonial exploitation of nature reached its climax during the WWII. The colonial insensitivity to the environment renders them callously indifferent to non-human life. The earth as a source of life is sacred for American Indians but it was commodified by Euro-Americans who dug up uranium mines for war which destroyed human habitat. The findings of the study reveal that European colonizers wreaked havoc in the Native Americans' life by destroying their environment and mental peace.
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Faqih, Achmad, and Muh Arif Rokhman. "SPIRITUAL HIBRIDITY OF NATIVE AMERICAN IN LOUIS EDRICH’S THE ROUND HOUSE: POSTCOLONIAL STUDIES." Rubikon : Journal of Transnational American Studies 7, no. 2 (December 31, 2020): 112. http://dx.doi.org/10.22146/rubikon.v7i2.62748.

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Louis Edrich is a contemporary Native American writer who writes The Round House. The novel portrays the complexities of individual and cultural identity, focuses on the exigencies of marginalization and cultural survival, which happened to Native Americans, as well as concerns about spirituality and the hybrid form of religion, known as spiritual hybridity. Spiritual hybridity appears to be common practices for Native Americans after the arrival of European and the massive spreading of Christianity. This study is conducted to probe the representation of the spiritual hybridity of Native Americans. The novel is examined using Bhabha’s theory on Hybridity. The dialogue and narration in the form of words, phrases, and sentences in the novel are treated as a data source representing the spiritual hybridity of Native Americans. The analysis results in the representation of the spiritual hybridity of Native Americans,which can be considered as their defense against Christian hegemony. Besides, the representation of spiritual hybridity, as a form of third space, occurs due to a mixture of religious beliefs committed by Native Americans after experiencing religious oppression or discrimination. Spiritual hybridity can be concluded as a new pattern of the struggle and resistance of Native Americans to fight for their tradition. Nowadays, spiritual hybridity for Native American remains a form of resistance towards Christian hegemony.
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Sathiya, M., and S. Ramya. "NATIVE AMERICAN PERSPECTIVE IN LINDA HOGAN’S MEAN SPIRIT." International Journal of Research -GRANTHAALAYAH 4, no. 1 (January 31, 2016): 185–88. http://dx.doi.org/10.29121/granthaalayah.v4.i1.2016.2863.

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This Paper focuses on the Native American’s struggles and problems through their color and racial discrimination. Linda hogan, a native American and Ecofeminism, a renowned writer. Her novels fully based on the problems of Native Americans, particularly “Mean Spirit” she discussed in an elaborate way and Women also combined together nature and themselves with an effective way.
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Minderhout, David, and Andrea Frantz. "Native Americans in the Pennsylvania School Curriculum." Practicing Anthropology 31, no. 1 (January 1, 2009): 16–20. http://dx.doi.org/10.17730/praa.31.1.v845722p5pn31007.

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In the 2000 U. S. Census, 18,348 people in Pennsylvania indicated that they were Native Americans, an increase of nearly 50% since 1990; another 34,302 identified themselves as "part-Indian." These numbers likely reflect a trend towards a greater acceptance of Native American status in the United States generally and in Pennsylvania in particular. This trend has been going on since the 1960s with the rise of the Red Power movement, and a changing American society that increasingly saw Native Americans as environmentally friendly and historically wronged. Today, in Pennsylvania, hardly a weekend goes by without a powwow or a tribal gathering somewhere in the state. In our on-going research with Pennsylvania's Native Americans since 2004, we have found them to be both proud of their identity and heritage and increasingly frustrated with the lack of recognition they receive from the state and the larger, non-Indian population. Pennsylvania is one of very few states that neither contains a reservation nor officially recognizes any Native American group. No university-level Native American cultural center or studies program exists within the state, and no state agency is dedicated to the issues and concerns of Native Americans. This is ironic because the first two hundred years of European history in Pennsylvania is one of extensive interaction, cooperation and eventually conflict with Native Americans. But, as will be seen in this paper, Native Americans have largely disappeared from the state history books.
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Gomez Galisteo, Mª Carmen. "Representing Native American Women in Early Colonial American Writings: Álvar Núñez Cabeza de Vaca, Juan Ortiz and John Smith." Sederi, no. 19 (2009): 25–45. http://dx.doi.org/10.34136/sederi.2009.2.

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Most observers of Native Americans during the contact period between Europe and the Americas represented Native American women as monstrous beings posing potential threats to the Europeans’ physical integrity. However, the most well known portrait of Native American women is John Smith’s description of Pocahontas, the Native American princess who, the legend goes, saved Smith from being executed. Transformed into a children’s tale, further popularized by the Disney movie, as well as being the object of innumerable historical studies questioning or asserting the veracity of Smith’s claims, the fact remains that the Smith-Pocahontas story is at the very core of North American culture. Nevertheless, far from being original, John Smith’s story had a precedent in the story of Spaniard Juan Ortiz, a member of the ill-fated Narváez expedition to Florida in 1527. Ortiz, who got lost in America and spent the rest of his life there, was also rescued by a Native American princess from being sacrificed in the course of a Native American ritual, as recounted by the Gentleman of Elvas, member of the Hernando de Soto expedition. Yet another vision of Native American women is that offered by Álvar Núñez Cabeza de Vaca, another participant of the Narváez expedition who, during almost a decade in the Americas fulfilled a number of roles among the Native Americans, including some that were regarded as female roles. These female roles provided him with an opportunity to avert captivity as well as a better understanding of gender roles within Native American civilization. This essay explores the description of Native American women posed by John Smith, Juan Ortiz and Álvar Núñez Cabeza de Vaca so as to illustrate different images of Native American women during the early contact period as conveyed by these works.
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Barton, James C., Ronald T. Acton, Laura Lovato, Mark R. Speechley, Christine E. McLaren, Emily L. Harris, David M. Reboussin, et al. "Initial Screening Transferrin Saturation Values, Serum Ferritin Concentrations, and HFE Genotypes in Native Americans and Whites in the Hemochromatosis and Iron Overload Screening (HEIRS) Study." Blood 106, no. 11 (November 16, 2005): 3712. http://dx.doi.org/10.1182/blood.v106.11.3712.3712.

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Abstract There are few reports of transferrin saturation (TfSat) and serum ferritin (SF) phenotypes and HFE C282Y and H63D genotypes in native Americans. We compared initial screening data of 645 native American and 43,453 white HEIRS Study participants who reported a single race/ethnicity and who did not report a previous diagnosis of hemochromatosis or iron overload. Each underwent TfSat and SF measurements without regard to fasting, and HFE C282Y and H63D genotyping. Elevated measurements were defined as: TfSat &gt;50% (men), &gt;45% (women); and SF &gt;300 ng/mL (men), &gt;200 ng/mL (women). Mean TfSat was lower in native American men than in white men (31% vs. 32%, respectively; p = 0.0337), and lower in native American women than in white women (25% vs. 27%, respectively; p &lt;0.0001). Mean SF was similar in native American and white men (153 μg/L vs. 151 μg/L; p = 0.8256); mean SF was lower in native American women than in white women (55 μg/L vs. 63 μg/L, respectively; p = 0.0015). The respective percentages of native American men and women with elevated TfSat or elevated SF were similar to those of white men and women. The respective mean TfSat and SF values of native American and white participants with genotype HFE wt/wt were similar. The C282Y allele frequency was 0.0340 in native Americans and 0.0683 in whites (p &lt;0.0001). The H63D allele frequency was 0.1150 in native Americans and 0.1532 in whites (p = 0.0001). We conclude that the screening TfSat and SF phenotypes of native Americans do not differ greatly from those of whites. The respective allele frequencies of HFE C282Y and H63D are significantly lower in native Americans than in whites.
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Verbos, Amy Klemm, Deanna M. Kennedy, Joseph S. Gladstone, and Carolyn Birmingham. "Native American cultural influences on career self-schemas and MBA fit." Equality, Diversity and Inclusion: An International Journal 34, no. 3 (March 20, 2015): 201–13. http://dx.doi.org/10.1108/edi-05-2014-0044.

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Purpose – The purpose of this paper is to develop two new constructs (career self-schemas and career locus) and present a conceptual model of the influence of Native American culture on MBA fit. Design/methodology/approach – Using a social cognitive lens on career theory, the authors examine the possible effects of cultural influences on the fit between Native Americans’ career goals and an MBA. Specifically, the authors propose that cultural factors contribute to career self-schemas inconsistent with Native American perceptions of business graduate education. Career self-schemas are an individual’s cognitive map of the self in his or her career. Findings – The conceptual model proposes that aspects of career self-schemas may explain lagging Native Americans’ MBA fit: the MBA is culturally inconsistent, and a community career locus. Research limitations/implications – The model needs to be tested empirically. This research has implications that extend beyond Native Americans to help explain the career aspirations of other diverse groups. Social implications – Native Americans are, in recent years, engaging in economic development that would benefit from Native Americans with MBAs. The authors make recommendations for increasing Native American interest in MBA programs. Originality/value – This paper introduces the constructs of career self-schemas and career locus to explain lagging MBA fit for Native Americans. The constructs may also be applied in other cultures and with other ethnic groups to explain differences in career choice. It may be particularly helpful in an international context.
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Laksono, Arido. "The Paradox of Native Americans in Black Elk Speaks." Culturalistics: Journal of Cultural, Literary, and Linguistic Studies 2, no. 2 (May 24, 2018): 22–26. http://dx.doi.org/10.14710/culturalistics.v2i2.2531.

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Black Elk Speaks is a book describing the spirituality and social life of Native Americans. It contains values of living in balance with nature and the respect towards the Great Spirit. Black Elk himself is a prominent figure believed by Native Americans or the Indian as having vision of the future. The book is the words of Black Elk as told through John G. Neihardt (Flamming Rainbow). By reading the book, we learn how Native Americans survive in the land that does not belong to their tribes. The pain and sorrow of watching relatives and family vanished in the war. Yet, the identity of Native Americans remains among the uproar of social changes in the history of America. The purification of mind and soul in viewing modern life is in line with the American individualism. Furthermore, the study of Native American literature will enrich the spiritual journey of individuals in interpreting life in a multicultural society. Here, I would like to explore the paradox of living in the Indian reservation and the facts faced by Native Americans as told in Black Elk Speaks. Keywords: Black Elk, vision, spirituality, paradox, Native Americans
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Eason, Arianne E., Laura M. Brady, and Stephanie A. Fryberg. "Reclaiming Representations & Interrupting the Cycle of Bias Against Native Americans." Daedalus 147, no. 2 (March 2018): 70–81. http://dx.doi.org/10.1162/daed_a_00491.

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The most widely accessible ideas and representations of Native Americans are largely negative, antiquated, and limiting. In this essay, we examine how the prevalence of such representations and a comparative lack of positive contemporary representations foster a cycle of bias that perpetuates disparities among Native Americans and other populations. By focusing on three institutions – the legal system, the media, and education – we illustrate how the same process that creates disparate outcomes can be leveraged to promote positive contemporary ideas and representations of Native Americans, thereby creating more equitable outcomes. We also highlight the actions some contemporary Native Americans have taken to reclaim their Native American identity and create accurate ideas and representations of who Native Americans are and what they can become. These actions provide a blueprint for leveraging cultural change to interrupt the cycle of bias and to reduce the disparities Native Americans face in society.
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Maqbool, Tabassum, and Aqsa Allah Rakha. "Western Ideological State Apparatuses and Native American Culture in Erdrich’s LaRose." Unisia 40, no. 2 (December 19, 2022): 315–34. http://dx.doi.org/10.20885/unisia.vol40.iss2.art4.

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This research sheds light on Western use of educational Ideological State Apparatuses (ISA) as an important weapon to eradicate Native American culture. Although there have been huge research on Native American Culture and Euro-American oppression of Native Americans, very small is known about the ideological method of European oppression. The picture that appears from Louise Erdrich’s LaRose is that for Europeans, education is a tool to enlighten the natives. However, for the natives, education is a process of transforming their culture into Western ideology promoting Western socio-cultural norms. Ideological oppression is more adverse than subdued oppression. This study analyses Louis Erdrich’s Larose through Althusser’s theory of ISA which means that people are controlled firstly by ideology, then by constraint. Europeans used both suppression and ideology to obliterate their culture by which they could assimilate them, and there would be a minor risk of resistance. As a result, Europeans have tried to eradicate the religion and culture of Native Americans through education to establish their own culture and religion. Louise Eldritch uncovers the dark side of the educational civilization process, which this research shall analyze through Althusser’s theory of ISA.
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THOMASON, TIMOTHY C. "Counseling Native Americans: An introduction for Non-Native American Counselors." Journal of Counseling & Development 69, no. 4 (March 4, 1991): 321–27. http://dx.doi.org/10.1002/j.1556-6676.1991.tb01514.x.

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Colwell-Chanthaphonh, Chip. "The Incorporation of the Native American Past: Cultural Extermination, Archaeological Protection, and the Antiquities Act of 1906." International Journal of Cultural Property 12, no. 3 (August 2005): 375–91. http://dx.doi.org/10.1017/s0940739105050198.

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In the late nineteenth century, while advocates garnered support for a law protecting America's archaeological resources, the U.S. government was seeking to dispossess Native Americans of traditional lands and eradicate native languages and cultural practices. That the government should safeguard Indian heritage in one way while simultaneously enacting policies of cultural obliteration deserves close scrutiny and provides insight into the ways in which archaeology is drawn into complex sociopolitical developments. Focusing on the American Southwest, this article argues that the Antiquities Act was fundamentally linked to the process of incorporating Native Americans into the web of national politics and markets. Whereas government programs such as boarding schools and missions sought to integrate living indigenous communities, the Antiquities Act served to place the Native American past under the explicit control of the American government and its agents of science. This story of archaeology is vital, because it helps explain the contemporary environment in which debates continue about the ownership and management of heritage.
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Lewis, David Rich, Patricia Foulkrod, Michael Grant, John Borden, Phil Lucas, George Burdeau, and Hanay Geiogamah. "The Native Americans." American Historical Review 100, no. 4 (October 1995): 1198. http://dx.doi.org/10.2307/2168209.

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O'BRIEN, GREG. "Native Americans' Pennsylvania." Pennsylvania History: A Journal of Mid-Atlantic Studies 74, no. 1 (January 1, 2007): 105–7. http://dx.doi.org/10.2307/27778762.

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O'BRIEN, GREG. "Native Americans' Pennsylvania." Pennsylvania History: A Journal of Mid-Atlantic Studies 74, no. 1 (January 1, 2007): 105–7. http://dx.doi.org/10.2307/pennhistory.74.1.0105.

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Salamone, Frank A. "Native Americans Today." Anthropology News 48, no. 2 (February 2007): 22. http://dx.doi.org/10.1525/an.2007.48.2.22.

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Edwards, Elizabeth. "Photographing Native Americans." History of Photography 31, no. 2 (June 2007): 214–15. http://dx.doi.org/10.1080/03087298.2007.10443521.

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Polizzi, Kristina. "Indians/Native Americans." Reference Reviews 32, no. 6 (August 20, 2018): 35–36. http://dx.doi.org/10.1108/rr-05-2018-0074.

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Vere, David La, and Jonathan Taplin. "The Native Americans." Journal of American History 83, no. 3 (December 1996): 1113. http://dx.doi.org/10.2307/2945806.

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HEINRICH, ROBERT K., JOSEPH L. CORBINE, and KENNETH R. THOMAS. "Counseling Native Americans." Journal of Counseling & Development 69, no. 2 (November 12, 1990): 128–33. http://dx.doi.org/10.1002/j.1556-6676.1990.tb01473.x.

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Koch, Jeffrey W. "Partisanship and Non-Partisanship Among American Indians." American Politics Research 45, no. 4 (March 17, 2016): 673–91. http://dx.doi.org/10.1177/1532673x16637122.

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This research examines the partisan inclinations of American Indians, a minority population with a complicated history with the U.S. government and American society. The empirical analyses identify Native Americans as preferring the Democratic Party over the Republican Party. The impact of being Native American on identification with the Democratic Party is sizable, equivalent to the effect for being Hispanic, Asian, or female. In addition, American Indians demonstrate a pronounced tendency to not affiliate with a major American political party. The higher incidence of non-identification among Native Americans likely results from the importance of their claims for sovereignty and, relatedly, living separate from much of American society. Unlike other broad-based social groups in American politics, Native Americans disseminate cues that reduce the tendency of their members to affiliate with a major political party.
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Cunningham, Keith, Kathyrn Cunningham, and Joanne Curry O'connell. "Impact of differing cultural perceptions on special education service delivery." Rural Special Education Quarterly 8, no. 1 (March 1987): 2–8. http://dx.doi.org/10.1177/875687058700800101.

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This article summarizes research concerning the nature of culture and cultural change; reviews Anglo-American treatment of Native Americans; demonstrates the direct influences of cultural perceptions and historical treatment upon special educators and Native Americans; and suggests a method for studying cultural perceptions in order to better serve the needs of Native American special students, families, and communities.
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Maskarinec, Gertraud, Cherisse Sen, Karin Koga, and Shannon M. Conroy. "Ethnic Differences in Breast Cancer Survival: Status and Determinants." Women's Health 7, no. 6 (November 2011): 677–87. http://dx.doi.org/10.2217/whe.11.67.

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Ethnic differences in breast cancer survival have been a long-standing concern. The objective of this article is to present relevant studies for all major US racial/ethnic groups including African–Americans, Latinos, Native Americans, Japanese–Americans and Native Hawaiians, and to discuss underlying causes of disparity, In comparison to Caucasian women, African–American women continue to experience the poorest breast cancer–specific survival of all ethnic groups in the USA. The prognosis for Latinos, Native Hawaiians and Native Americans is intermediate, better than for African–Americans but not as good as for Caucasians, whereas Japanese–American women tend to have better outcomes. The following possible contributors to the observed differences are discussed in detail: unfavorable distribution of stage at diagnosis due to low screening rates, limited access to care and treatment, tumor type, comorbidities, socioeconomic status, obesity and physical activity.
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Wills, John S. "Popular Culture, Curriculum, and Historical Representation: The Situation of Native Americans in American History and the Perpetuation of Stereotypes." Historical Representation 4, no. 4 (January 1, 1994): 277–94. http://dx.doi.org/10.1075/jnlh.4.4.03pop.

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Abstract An examination of how Native Americans come to be represented in classroom history lessons demonstrates how the shared cultural biases of teachers and students mediate the representation of different racial and ethnic groups in American history. Although multiple representations of Native Americans are present in the curriculum, a romanticized and stereotypical representation of Native Americans as nomadic, buffalo-hunting Plains Indians is privileged over alternative representations in the classroom. This is due not only to the influence of popular images of Indians found in mainstream American culture, but also to the use of a Eurocentric narrative that emphasizes the presence of nomadic Plains Indians in American history while marginalizing the existence of other Native Americans. These findings suggest that efforts to create a multicultural history curriculum through the addition of women and people of color to the existing narrative of American history may do little to challenge the perpetuation of racial and ethnic stereotypes. (Sociology; Education; Culture)
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Fryberg, Stephanie A., Arianne E. Eason, Laura M. Brady, Nadia Jessop, and Julisa J. Lopez. "Unpacking the Mascot Debate: Native American Identification Predicts Opposition to Native Mascots." Social Psychological and Personality Science 12, no. 1 (March 12, 2020): 3–13. http://dx.doi.org/10.1177/1948550619898556.

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While major organizations representing Native Americans (e.g., National Congress of American Indians) contend that Native mascots are stereotypical and dehumanizing, sports teams with Native mascots cite polls claiming their mascots are not offensive to Native people. We conducted a large-scale, empirical study to provide a valid and generalizable understanding of Native Americans’ ( N = 1,021) attitudes toward Native mascots. Building on the identity centrality literature, we examined how multiple aspects of Native identification uniquely shaped attitudes toward mascots. While Native Americans in our sample generally opposed Native mascots, especially the Redskins, attitudes varied according to demographic characteristics (e.g., age, political orientation, education) and the strength of participants’ racial–ethnic identification. Specifically, stronger Native identification (behavioral engagement and identity centrality) predicted greater opposition. Results highlight the importance of considering the unique and multifaceted aspects of identity, particularly when seeking to understand Native people’s attitudes and experiences.
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Nindyasmara, Ken Ruri. "NEGOTIATION OF IDENTITY IN DIASPORIC LITERATURE: A CASE STUDY ON AMY TAN’S THE HUNDRED SECRET SENSES AND LESLIE MARMON SILKO’S CEREMONY." Rubikon : Journal of Transnational American Studies 3, no. 1 (July 18, 2019): 57. http://dx.doi.org/10.22146/rubikon.v3i1.47838.

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Negotiation of identity has become an important issue because its never-ending process always relates to conflicts, differences and similarities. Chinese Americans and Native Americans are two distinct diasporic communities amongst other ethnic group in the U.S. As minorities, they experience prejudice, discrimination and exclusion from mainstream American culture and society. This research aims to reveal the negotiation of identity of Chinese Americans and Native Americans which is reflected on their literature. Literature is seen as the record of diasporic experience of both ethnic groups. This research is qualitative conducted under Post-Nationalist American Studies. Post-colonial, hegemony and representation theories are used to help the process of data analysis. The primary data is taken from The Hundred Secret Senses written by Amy Tan and Ceremony written by Leslie Marmon Silko. The secondary data are taken from books, journals, and internet sources. The finding of the research shows that Chinese Americans and Native Americans negotiate their identity by choosing or combining competing values. The construction of identity is done through the reenactment of ethnic root and the adaptation to mainstream American cultural values. Sense of belongingness, history and socio-cultural background become the determining factors of identity negotiation. In brief, they construct hybrid identity to survive and to counter American hegemony. Compared to Native Americans, Chinese Americans are more blending to mainstream American culture. However, both novels depict their hybrid identity. Keywords: identity negotiation, diasporic literature, diaspora communities, hegemony, hybrid identity
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Watson, Richard A., and Monika Sidor. "Bladder Cancer in Native Americans and Alaskan Natives." Urology 72, no. 1 (July 2008): 10–14. http://dx.doi.org/10.1016/j.urology.2007.12.087.

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Allawi Saddam, Widad, Wan Roselezam Wan Yahya, Hardev Kaur A/P Jujar Singh, and Manimangai Mani. "Disturbance of Native Americans as Reflected in Selected Folkloric Poems of Luci Tapahonso, Joy Harjo and Simon Ortiz." International Journal of Applied Linguistics and English Literature 5, no. 7 (December 10, 2016): 248. http://dx.doi.org/10.7575/iac.ijalel.v.5n.7p.248.

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As a result of colonialization and assimilation, the natives were disturbed between past and present. Adopting the colonizer culture, style of life, language and changing home place come together in the mind of Native American people and lead them to be confused; they intermingle between past and present. They want to be themselves but the colonizer wants them to be the others. This feeling of disturbance affected Native American people, especially the chosen poets for this study. This paper shows how Native American people reflect their disturbance toward the colonization in their folkloric poetry. It explains how each element of folklore represents their disturbance towards the colonizer’s dominant culture. This paper will be done under postcolonial framework utilizing Frantz Fanon’s second views about the natives. Disturbance follows assimilation and they together forced Native Americans to present fighting literature which shows the third phase of Fanon.
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Harrington, Corinne E., Chung-Fan Ni, Diane Liebert, Felicia Wilkins-Turner, and Valerie Ellien. "Predictors of Employment Among Native Americans." Journal of Applied Rehabilitation Counseling 43, no. 4 (December 1, 2012): 36–44. http://dx.doi.org/10.1891/0047-2220.43.4.36.

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Native Americans have higher rates of unemployment than other minority groups, and why this is so remains unclear. This study sought to determine demographic, physical health, mental health, and psychological symptoms predictive of employment for Native Americans in the Northeastern United States. The participants were 750 Native American men and women who ranged in age from 18 to 64 years. Using logistic regression, the findings indicated that Native Americans with greater education were more likely to be employed than those who were less educated (OR = 1.4, P < .000). Native Americans who rated themselves in better physical health were more likely to be employed (OR = 1.3, P < .003). Those who reported multiple psychiatric disorders were less likely to be employed (OR = 0.69, p < .001). Pervasive sadness was related to a lower likelihood of employment (OR = 0.51, P < .000). Recommendationsfor tribal leaders and rehabilitation practitioners are provided.
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Johnson, Michael, Anthony L. Klesert, and Alan S. Downer. "Preservation on the Reservation: Native Americans, Native American Lands, and Archaeology." American Antiquity 57, no. 4 (October 1992): 739. http://dx.doi.org/10.2307/280843.

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Lerner, Shereen, Anthony L. Klesert, and Alan S. Downer. "Preservation on the Reservation: Native Americans, Native American Lands and Archaeology." American Indian Quarterly 16, no. 4 (1992): 570. http://dx.doi.org/10.2307/1185318.

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Ulmer, Jeffery T., and Mindy S. Bradley. "Criminal Justice in Indian Country: A Theoretical and Empirical Agenda." Annual Review of Criminology 2, no. 1 (January 13, 2019): 337–57. http://dx.doi.org/10.1146/annurev-criminol-011518-024805.

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Examinations of the Native American experience in the US criminal justice system are still relatively sparse, despite earlier calls for increased attention to Native American crime and justice issues. This is unfortunate, as Native Americans are unique among all groups in US society and face distinctive criminal justice jurisdictional complexities. We argue that this uniqueness renders extant racial/ethnic theoretical framings incomplete for understanding the Native American experience with criminal justice in the United States. First, we describe the complexities of criminal jurisdiction in Indian Country, discuss how internal colonialism shapes the Native American experience, and outline a set of directions for research to illuminate such jurisdictional complexities. Second, we discuss general theoretical frameworks and their strengths and limitations in explaining the Native American experience. We argue for a focus on the interlocking institutional power that shapes tribal, state, and federal justice coupling. We present an agenda for research on the consequences of contemporary criminal justice arrangements for individual Native Americans and for Native American communities collectively.
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Eldridge, Laurie A. "Ruthe Blalock Jones: Native American Artist and Educator." Visual Arts Research 35, no. 2 (December 1, 2009): 72–85. http://dx.doi.org/10.2307/20715504.

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Abstract Native American cultures have persisted despite systematic suppression through government policies, education policies, and the impact of stereotypes and stigmatization. Stereotypes interfere with art educators’ instruction of Native American learners and effective teaching about Native American art. This study focused on the life stories of Ruthe Blalock Jones, a Native American woman who is an artist and educator, to inquire into how she understood these experiences, the value she placed on them, and how she negotiated two or more cultures. A dual methodological framework for the study was developed that combined indigenous research methodology with feminist methodology. Themes that emerged from the data included identity development, strategies for circumventing federal regulatiosn that made practicing Native American religions illegal, and cultural suppression through stereotypes, including race-based mascots. Art educators should be reflexive concerning their dispositions toward Native Americans, develop culturally literacy and culturally responsive instruction, and assist students’ understanding of Native Americans by addressing stereotypes prior to meaningful learning about Native American art.
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Мухаммедова, Нилуфар. "Native americans in the stories of Sherman Alexie." Актуальные вопросы лингвистики и преподавания иностранных языков: достижения и инновации 1, no. 1 (April 24, 2024): 399–402. http://dx.doi.org/10.47689/topical-tiltfl-vol1-iss1-2024-pp399-402.

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In the XX century of American Literature the themes, new characters, new directions and genres could be observed in the novels, stories and poems. In their scholarly articles literary critics analyzed the multicultural dimension in the literature of this period as the country had raised a new generation of immigrants, who were writing about their national identities in American society. Thus XX century American literature could be considered as multicultural literature that depicted the life of new generation of people who belong to various cultures but who grew up and were educated in modern American society. In its turn this multiculturalism caused the development of different nations studies that examined this aspect of literature. Examples are Chinese, Japanese, Taiwanese and Mexican literary studies. Similarly, there is also Native American literature that studies creative works written by a new generation of Native American Indians. Representatives of Native American Literature raised several issues that young generation of native Americans are facing in American society. This paper deals with the stories of the Native American writer Sherman Alexie, whose works depict life, interests and problems of modern native Americans.
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Haslip-Viera, Gabriel. "Afrocentrism and the Peopling of the Americas." Ethnic Studies Review 19, no. 2-3 (June 1, 1996): 129–40. http://dx.doi.org/10.1525/esr.1996.19.2-3.129.

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This essay focuses on a theory of human development that has been promoted aggressively by a group of Afrocentrists in recent years - that the Western Hemisphere was first populated by “Africoids” or “Black” people who came to the Americas by way of Asia and the Bering Straits with little or no change in their physical or racial characteristics. As discussed in this article, the theory has no support in the evidence collected by scientists in various fields. The essay focuses on the basic claims and methods used by the Afrocentrists to support their theory, including their misuse or misinterpretation of mostly outdated scholarship produced in Europe and the United States during the late nineteenth and early twentieth centuries. A brief concluding section makes reference to the potential repercussions of this theory on relations between African Americans, Native Americans and Latinos of Native American and part Native American background.
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Skinner, Daniel. "The Politics of Native American Health Care and the Affordable Care Act." Journal of Health Politics, Policy and Law 41, no. 1 (February 1, 2016): 41–71. http://dx.doi.org/10.1215/03616878-3445601.

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Abstract This article examines an important but largely overlooked dimension of the Patient Protection and Affordable Care Act (ACA), namely, its significance for Native American health care. The author maintains that reading the ACA against the politics of Native American health care policy shows that, depending on their regional needs and particular contexts, many Native Americans are well-placed to benefit from recent Obama-era reforms. At the same time, the kinds of options made available by the ACA constitute a departure from the service-based (as opposed to insurance-based) Indian Health Service (IHS). Accordingly, the author argues that ACA reforms—private marketplaces, Medicaid expansion, and accommodations for Native Americans—are best read as potential “supplements” to an underfunded IHS. Whether or not Native Americans opt to explore options under the ACA will depend in the long run on the quality of the IHS in the post-ACA era. Beyond understanding the ACA in relation to IHS funding, the author explores how Native American politics interacts with the key tenets of Obama-era health care reform—especially “affordability”—which is critical for understanding what is required from and appropriate to future Native American health care policy making.
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Farooq, Sardar Ahmad, Amara Akram, and Arshad Nawaz. "Grappling with Environmental Crisis: An Eco-critical Study of Momaday's House Made of Dawn." Global Language Review VI, no. II (June 30, 2021): 276–87. http://dx.doi.org/10.31703/glr.2021(vi-ii).29.

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The present paper examines the exploitation of nature and its effect on Native Americans, who not only identify themselves with nature but also have a life-sharing bond of interdependence with it.The European colonisation not only displaced the Native Americans from their homeland but also exploited their resources. The destructive activities of the European colonizers wreaked a rift between Native Americans and their environment. Keeping these issues in view, Momaday depicts in House Made of Dawn the importance of restoring the Native Americans' lost identity by challenging the Euro-Americans' relegation of nature and Native Americans to a lower stratum to be destroyed and dominated. To restore his lost identity and peace of mind, Abel, the protagonist of the novel comes back to the natural world of his forefathers from the exploitative European environment. There search findings indicate the selected novel as a redressing measure to the existing environmental problems and advocates the cause of embracing the lost socio-cultural values of the Natives' ancestors that are rooted in nature.
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Zafar, Asma, Noor Ul Qamar Qasmi, and Mumtaz Ahmad. "Media, Language and Cultural Transformation in Alexies Flight: A Study of Globalization." Global Language Review V, no. III (September 30, 2020): 89–96. http://dx.doi.org/10.31703/glr.2020(v-iii).10.

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Globalization is a multidimensional phenomenon that has reshaped all the spheres of life and culture. This article explores how language and media have been treated in the cultural dimension of globalization that has had a transforming effect on the lives of the masses of a marginalized group of Native Americans in Alexie's Flight that demonstrates the cultural transformation of the Native Americans under white discursive practices. Manfred B. Steger's theorization serves as a basis for this study to find out how Native Americans are culturally transformed under the ever-increasing influence of globalization. In this process, language has lost its value at an official and cultural level. Alexie's Flight demonstrates the cultural transformation in the Native Americans. This text is about the white discursive practices affecting Native American culture.
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Manus, Jolene Dezbah. "Reflections on Elizabeth Cook-Lynn's Anti-Indianism in Modern America : A Voice from Tatekeya's Earth and Her Influence on My Curatorial Librarianship." Wicazo Sa Review 36, no. 2 (September 2021): 107–9. http://dx.doi.org/10.1353/wic.2021.a919174.

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Abstract: Elizabeth Cook-Lynn's Anti-Indianism in Modern America: A Voice from Tatekeya's Earth asks Native Americans in university positions to critically reflect on how their work shows responsibility toward Native Americans in the university. Libraries and archives are foundational places where Native American students access information across disciplines that include Native American collections. The job of the curator of Native American Collections for the University of New Mexico, University Libraries, is to document how the library and archive will respectfully shape collections and make active efforts to contact tribes regarding cultural content in archival collections. Influenced by the scholarship and activism of Cook-Lynn, this essay reflects on the words of Cook-Lynn in the area of transforming library and archival practices to build more trustworthy relationships with Native American people and nations.
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Rehman, Fasih ur, Muhammad Owais Ifzal, and Rao Aisha Sadiq. "Experience of Out-of-Placeness in Diane Glancy's The Reason for Crows." Global Social Sciences Review VI, no. III (September 30, 2021): 1–8. http://dx.doi.org/10.31703/gssr.2021(vi-iii).01.

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With the theory of Moss and Dyck, this study discusses Diane Glancy's The Reason for Crows to understand the insinuations of sensuous geography. This study maintains how in the wake of out-of-place identity within Native American space, Glancy uses sensory experiences as material practices to counter a sense of out-of-placeness. Such multisensory experiences help her native characters locate themselves in both the textual and Native American space. This study explores Diane Glancy's The Reason for Crows not only to find out the reasons due to which the Native Americans develop an acute sense of out-of-placeness within Native American spaces but also the geographies of illness and disability to investigate how Native Americans create and contest their space and place.
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EchoHawk, Marlene. "7 Suicide: The Scourge of Native American People." Suicide and Life-Threatening Behavior 27, no. 1 (March 1997): 60–67. http://dx.doi.org/10.1111/j.1943-278x.1997.tb00503.x.

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Reportedly, Native Americans have a rate of suicide that is greater than any other ethnic group in the United States, especially in the age range of 15–24. Many who are concerned as to why this is the case offer a variety of theories. Most of the theories have yet to be tested. This particular presentation focuses on the traditional tribal structure of most Native Americans and events of history that have impacted the cultures of Native American Tribes. The particular events covered refer to Western education, various religions, and legislation as playing a most significant role in impacting the cultures of Native Americans. With the hope that we can all work together to diminish the scourge of Native American people, I repeat the words of Chief Seattle, “… be just and deal kindly with my people.”
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