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Artículos de revistas sobre el tema "Indians of North America – Repatriations"

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Autor: Grafiati

Publicado: 25 de julio de 2024

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1

KAKALIOURAS, ANN M. "The repatriation of the Palaeoamericans: Kennewick Man/the Ancient One and the end of a non-Indian ancient North America". BJHS Themes 4 (2019): 79–98. http://dx.doi.org/10.1017/bjt.2019.9.

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AbstractThis article considers the repatriation of some the most ancient human skeletal remains from the United States as two sorts of ending: their end as objects of scientific study, and their end as ancient non-American Indian settlers of North America. In the 1990s, some prominent physical anthropologists and archaeologists began replacing ‘Palaeoindian’ with the new category of ‘Palaeoamerican’ to characterize the western hemisphere's earliest inhabitants. Kennewick Man/the Ancient One, a nearly nine-thousand-year-old skeleton, convinced some anthropologists that contemporary Native American people (descendants of Palaeoindians) were not biologically related to the very first American colonists. The concept of the Palaeoamerican therefore denied Native American people their long-held status as the original inhabitants of the Americas. New genetic results, however, have contradicted the craniometric interpretations that led to these perceptions, placing the most ancient American skeletons firmly back in the American Indian family tree. This article describes the story of Kennewick Man/the Ancient One, the most famous ‘Palaeoamerican’; explores how repatriation has been a common end for many North American collections (Palaeoindians included); and enumerates what kind of ending repatriation may represent materially and ethically for anthropological science.

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2

Shannon, Jennifer. "Trusting You Will See This as We Do: The Hidatsa Water Buster (Midi Badi) Clan Negotiates the Return of a Medicine Bundle from the Museum of the American Indian in 1938". Arts 8, n.º 4 (26 de noviembre de 2019): 156. http://dx.doi.org/10.3390/arts8040156.

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An often cited 1938 repatriation from the Museum of the American Indian in New York City to the members of the Water Buster or Midi Badi clan of the Hidatsa tribe in North Dakota is revisited. Rather than focusing on this event as a “first” in repatriation history or using it as a character assessment of the director of the museum, this account highlights the clan’s agency and resistance through an examination of their negotiation for the return of a sacred bundle and the objects they selected to provide in exchange. Through this example, we see how tribes have had to make hard choices in hard times, and how repatriation is a form of resistance and redress that contributes to the future of a community’s wellbeing in the face of a history of religious and colonial oppression.

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3

Wiemers, Serv. "The International Legal Status of North American Indians After 500 Years of Colonization". Leiden Journal of International Law 5, n.º 1 (febrero de 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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4

Ribeiro Bombonato, Rebeca. "Duas leis, um museu". Revista de Arqueologia 33, n.º 3 (28 de diciembre de 2020): 242–56. http://dx.doi.org/10.24885/sab.v33i3.855.

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A legislação patrimonial norte-americana possui diversas especificidades. Uma lei de grande importância e relevância no cenário nacional tratou, em 1989, da instalação de um museu voltado para a divulgação e pesquisa da história de comunidades nativo-americanas, o National Museum of the American Indian, que faz parte da Smithsonian Institution. A sua lei de criação também estabelece os critérios para a repatriação de remanescentes humanos e objetos funerários presentes nas coleções adquiridas para a formação do museu. Com base no NMAIA (National Museum of the American Indian Act), uma segunda lei, foi aprovada no ano seguinte, o NAGPRA (Native American Graves Protection and Repatriation Act). De abrangência nacional, o NAGPRA tornou-se uma das legislações patrimoniais mais importantes e conhecidas do mundo.

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5

Eid, Leroy V. ""National" War Among Indians of Northeastern North America". Canadian Review of American Studies 16, n.º 2 (mayo de 1985): 125–54. http://dx.doi.org/10.3138/cras-016-02-01.

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6

Morrison, Kenneth M. "Indians of Northeastern North America. Christian F. Feest". History of Religions 29, n.º 1 (agosto de 1989): 86. http://dx.doi.org/10.1086/463181.

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7

Leone, Catherine L. "American Indian Autobiographies for Teaching “Indians of North America”". Teaching Anthropology: Society for Anthropology in Community Colleges Notes 4, n.º 2 (junio de 1997): 11–23. http://dx.doi.org/10.1525/tea.1997.4.2.11.

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8

Prins, Harald E. L. "Review: Games of North America Indians by Stewart Culin". Explorations in Ethnic Studies ESS-14, n.º 1 (1 de agosto de 1994): 16–18. http://dx.doi.org/10.1525/ess.1994.14.1.16.

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9

Tyquiengco, Marina y Monika Siebert. "Are Indians in America's DNA?" Contemporaneity: Historical Presence in Visual Culture 8 (30 de octubre de 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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10

Lal, Brij V. "The Odyssey of Indenture: Fragmentation and Reconstitution in the Indian Diaspora". Diaspora: A Journal of Transnational Studies 5, n.º 2 (septiembre de 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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11

Приходько-Кононенко, І. О., М. С. Винничук, О. С. Васильєва, Т. В. Пристав y М. І. Маслікова. "ХУДОЖНЬО-КОМПОЗИЦІЙНІ ЕЛЕМЕНТИ КОСТЮМА НАРОДІВ ПІВНІЧНОЇ АМЕРИКИ ЯК ТВОРЧЕ ДЖЕРЕЛО ДЛЯ РОЗРОБКИ КОЛЕКЦІЇ ОДЯГУ". Art and Design, n.º 4 (3 de febrero de 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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12

Mancall, Peter C. y Thomas Weiss. "Was Ecomomic Growth Likely in Colonial British North America?" Journal of Economic History 59, n.º 1 (marzo de 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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13

Matijasic, Thomas D. "Reflected Values: Sixteenth-Century Europeans View the Indians of North America". American Indian Culture and Research Journal 11, n.º 2 (1 de enero de 1987): 31–50. http://dx.doi.org/10.17953/aicr.11.2.t673126m83676x40.

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14

Orr, Yancey y Raymond Orr. "Imagining American Indians and Community in Southeast Asia". International Journal of Critical Indigenous Studies 12, n.º 2 (3 de julio de 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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15

Watkins, Joe E. "Beyond the Margin: American Indians, First Nations, and Archaeology in North America". American Antiquity 68, n.º 2 (abril de 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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16

Bhatti, Shaheena Ayub, Ghulam Murtaza y Aamir Shehzad. "Revisiting Paul Kanes Wanderings of an Artist Among the Indians of North America". Global Language Review IV, n.º II (31 de diciembre de 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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17

Sewell-Coker, Beverly, Joyce Hamilton-Collins y Edith Fein. "Social Work Practice with West Indian Immigrants". Social Casework 66, n.º 9 (noviembre de 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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18

Lloyd, Joel. "George Catlin's Geology". Earth Sciences History 10, n.º 1 (1 de enero de 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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19

McGrath, Eileen. "North Carolina Books". North Carolina Libraries 68, n.º 1 (21 de marzo de 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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20

KRUGER, LOREN. "Introduction: Diaspora, Performance, and National Affiliations in North America". Theatre Research International 28, n.º 3 (octubre de 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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21

Szegál, Borisz. "Native people of North America (the so called Indians): historical overview, ethnopsychological outline". Magyar Pszichológiai Szemle 64, n.º 1 (1 de marzo de 2009): 85–109. http://dx.doi.org/10.1556/mpszle.64.2009.1.2.

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A tanulmány első része bemutatja, leírja, elemzi és értelmezi az indiánokkal összefüggő főbb fogalmakat. A fogalmak tisztázása igen fontos, mert éppen ezekben a kérdésekben mutatható ki egyértelműen a hiányos ismeretekre épülő félreértések és többé-kevésbé szándékosan félrevezető általánosítások sokasága. Ezután ismertetjük az észak-amerikai indiánok történetének etnopszichológiai szempontból fontosabb elemeit, kiemelve az Amerika felfedezése előtti évezredekre vonatkozó adatokat, majd áttérünk a bennszülött népek és az Európából egyre nagyobb számban érkező tömegek közötti kapcsolatokra. Az európai bevándorlók által provokált konfliktusok, később háborúk, népirtás, korlátozások és diszkrimináció, valamint az Európából behurcolt fertőző betegségek következtében az első amerikaiak nagy része elpusztult. Csak az utóbbi évtizedekben kezdett kibontakozni az amerikai indián restauráció. A tanulmány második részében bemutatjuk e különleges történelmi sorsú népek pszichológiai sajátosságait. Az etnopszichológiai kutatások igen fontos kérdése az adatgyűjtés módszertani jellemzői, az adatok validitása és megbízhatósága. Az érvek és ellenérvek mérlegelése alapján megkíséreljük az indiánok magatartásának, pszichés jellemzőinek felvázolását, a főbb indián értékek, attitűdök, magatartási sajátosságok bemutatását, mint például együttműködés, a csoport szelleme, a versengés hiánya, szerénység, visszafogott magatartás, perceptuális sajátosságokat, mint kiváló megfigyelőkészség stb.

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22

Lush, Rebecca M. "Painting Indians and Building Empires in North America, 1710–1840 (review)". Western American Literature 47, n.º 3 (2012): 313–15. http://dx.doi.org/10.1353/wal.2012.0060.

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23

Smith, Dwight L. y Peter Charles Hoffer. "Indians and Europeans: Selected Articles on Indian-White Relations in Colonial North America". American Indian Quarterly 14, n.º 1 (1990): 54. http://dx.doi.org/10.2307/1185008.

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24

Smithers, Gregory D. "Indians in Local Places: Towns, Outposts, and Colonialism in Eighteenth-Century North America". Eighteenth-Century Studies 46, n.º 1 (2012): 146–50. http://dx.doi.org/10.1353/ecs.2012.0077.

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25

Lee, Tamara, Sarah Dupont y Julia Bullard. "Comparing the Cataloguing of Indigenous Scholarships: First Steps and Finding". KNOWLEDGE ORGANIZATION 48, n.º 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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26

Beck, Thomas J. "Native American Indians, 1645‐1819". Charleston Advisor 24, n.º 1 (1 de julio de 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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27

Palmer, Mark. "Cartographic Encounters at the Bureau of Indian Affairs Geographic Information System Center of Calculation". American Indian Culture and Research Journal 36, n.º 2 (1 de enero de 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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28

Foster II, H. Thomas y Arthur D. Cohen. "Palynological Evidence of the Effects of the Deerskin Trade on Forest Fires during the Eighteenth Century in Southeastern North America". American Antiquity 72, n.º 1 (enero de 2007): 35–51. http://dx.doi.org/10.2307/40035297.

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Three palynological cores from the coastal plain of Georgia and Alabama were analyzed for paleobotanical remains. Results show that the Indians of southeastern North America increased forest fires used in hunting as a response to the demand for deer hides during the early eighteenth century. Palynological data are consistent with known anthropogenic changes in the region. Charcoal abundance increased significantly between A.D. 1715 and 1770, which is the period of the most intensive hunting by the Indians. This study shows that forest fires from hunting had a significant and measurable effect on the evolution of the biophysical environment.

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29

Beck, Thomas J. "Gale Primary Sources: Indigenous Peoples of North America, Part II, The Indian Rights Association, 1882‐1986". Charleston Advisor 24, n.º 4 (1 de abril de 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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30

Fisher, Samuel K. "Atlantic ’45: Gaels, Indians and the Origins of Imperial Reform in the British Atlantic". English Historical Review 136, n.º 578 (1 de febrero de 2021): 85–116. http://dx.doi.org/10.1093/ehr/ceab031.

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Abstract This article offers a new explanation of the origins of imperial reform in the eighteenth-century British Atlantic. It does so by arguing that the efforts of Gaelic Jacobites in Ireland and Scotland, along with those of Native diplomats in North America, should be viewed as similar attempts to reshape the British empire by recourse to the French—and that in the period 1745–8 these attempts bore fruit. By comparing the efforts of imperial officials to cope with the Jacobite rising of 1745 and their failures in Indian diplomacy during the same period, the article posits the existence of an ‘Atlantic ’45’, a shared crisis of diversity that prompted calls for imperial reform and shaped the way it played out in Scotland, North America and Ireland. As they struggled to repress the rebellion and win over Indian allies, imperial officials found that they could not gain control of Gaelic and Indian peoples without also gaining more control over their provincial subjects, an insight that lay at the heart of reform thinking for the rest of the century and put the empire on a collision course with provincial subjects’ sense of what it meant to be British. By acknowledging the centrality of diversity and the important contributions of Gaelic and Indian peoples, the article offers a new way of understanding imperial reform and revolution, one that includes a richer and more complex cast and gives more purchase on the different trajectories of Ireland, Scotland, and North America both within and outside empire.

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31

Handford, Jenny Mai. "Dog sledging in the eighteenth century: North America and Siberia". Polar Record 34, n.º 190 (julio de 1998): 237–48. http://dx.doi.org/10.1017/s0032247400025705.

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AbstractThe different designs of sledges and dog harnesses, the methods of hitching used by the various peoples of the Arctic regions in the eighteenth century, and the influences they had on each other, are investigated. The development of dog sledging reflects not only the migrations of herding tribes of the steppe into southern Siberia — which progressively pushed some peoples farther and farther northeast — but the relationship between peoples whose culture was nomadic or more settled, whose way of life depended on reindeer herding or not, or who had earlier or later contact with the Russians or other Europeans. The Europeans in North America, it is argued, learned dog sledging from the Eskimos and taught it to the Indians. The Russians appear to have discovered dog sledging in Siberia, where their influence ultimately overcame many of the techniques of the native peoples. The Eskimos are found to have had the most-developed harnessing methods during the eighteenth century, and to have been the prevailing influence where they met with other sledging peoples.

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32

Kercsmar, Joshua Abram. "Wolves at Heart: How Dog Evolution Shaped Whites’ Perceptions of Indians in North America". Environmental History 21, n.º 3 (19 de mayo de 2016): 516–40. http://dx.doi.org/10.1093/envhis/emw007.

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Dornelles, Soraia Sales y Karina Moreira Ribeiro da Silva e. Melo. "A flight over histories: about indians and historians in Brazil and America". Brasiliana: Journal for Brazilian Studies 5, n.º 1 (31 de mayo de 2022): 87–124. http://dx.doi.org/10.25160/bjbs.v5i1.23014.

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Brazilian and North American historiography share many aspects when it comes to indigenous issues. In both cases, the histories of native groups changed the ways of producing knowledge about them, creating and transforming public policy. Games of complex influences guided the ways of dealing with the knowledge about inter-ethnic relations. In many cases, such knowledge served as a fulcrum for the survival of the implicated groups. Historiographical trajectories, here and there, are full of convergence, divergence, dynamism and political complexity. That said, the purpose of this article is to present a vision of the two parallel processes of construction of historical discourses about Indians and trace from there, agendas and possibilities of mutual contributions.

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34

NICHOLS, ROGER L. "Western Attractions". Pacific Historical Review 74, n.º 1 (1 de febrero de 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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35

Slatcher, Rebecca. "Indigenous languages in the British Library catalogue: a critique of ‘Indians of North America—Languages’". Art Libraries Journal 48, n.º 2 (abril de 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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36

Gamble, Lynn H. "Archaeological Evidence for the Origin of the Plank Canoe in North America". American Antiquity 67, n.º 2 (abril de 2002): 301–15. http://dx.doi.org/10.2307/2694568.

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Advanced maritime technology associated with long-distance exchange and intensified resource acquisition has been linked to the development of stratification and greater sociopolitical complexity in the Pacific Rim region. One such example is the emergence of hereditary chiefs among the Chumash Indians of southern California. Plank boats owned by an elite group of wealthy individuals and chiefs were an integral part of an elaborate economic system that was based on maritime exchange. An artifact assemblage associated with the construction, maintenance, and use of this watercraft was identified and analyzed. It included wooden planks, asphaltum plugs, asphaltum caulking, and chipped stone drills. Radiocarbon dates and other relative-dating techniques provide strong evidence that the plank canoe originated at least 1,300 years ago in southern California. This represents the earliest use of this type of watercraft in North America and probably in the New World. The timing of this innovation provides evidence that sociopolitical complexity developed in the region at least 500 years earlier than previously proposed.

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37

Johnson, Sylvester A. "Religion and Empire in Transnational Perspective: a Response to Pamela Klassen’s Story of Radio Mind and Jennifer Graber’s Gods of Indian Country". Numen 67, n.º 2-3 (20 de abril de 2020): 298–302. http://dx.doi.org/10.1163/15685276-12341578.

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Abstract This article examines the parallels and contrasts between Pamela Klassen’s and Jennifer Graber’s recent studies of settler colonialism and Indigenous nations of North America. I identify major themes in their analysis and assess the import of their work for the greater understanding of religion, settler-states, and Indigeneity. I note especially the challenge they raise for scholars concerned with missionary friendship with Indians, as both authors complicate facile assumptions about this history.

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38

King, J. C. H. "Native American Ethnicity: a View from the British Museum1". Historical Research 73, n.º 182 (1 de octubre de 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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39

Molnar, Dragana Jeremić y 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, n.º 1 (17 de abril de 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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40

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, n.º 1 (junio de 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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41

Prentiss, Louis W. "GULF HURRICANES AND THEIR EFFECTS ON THE TEXAS COAST". Coastal Engineering Proceedings 1, n.º 2 (1 de enero de 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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42

Grim, John A. "Cosmology and Native North American Mystical Traditions". Thème 9, n.º 1 (2 de octubre de 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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43

Mayfield, Margie I. "Policy and planning implications of home-based infant stimulation programs for native Indians in North America". Early Child Development and Care 24, n.º 3-4 (enero de 1986): 181–95. http://dx.doi.org/10.1080/0300443860240304.

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44

Flanagan, Thomas. "The Agricultural Argument and Original Appropriation: Indian Lands and Political Philosophy". Canadian Journal of Political Science 22, n.º 3 (septiembre de 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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45

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, n.º 2 (octubre de 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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46

Hele, Karl S. "French and Indians in the Heart of North America, 1630–1815 ed. by Robert Englebert, Guillaume Teasdale". Register of the Kentucky Historical Society 112, n.º 1 (2014): 111–13. http://dx.doi.org/10.1353/khs.2014.0038.

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47

Bond-Maupin, Lisa J. y James R. Maupin. "The Right to Survive in North America: Surviving as Indians: The Challenge of Self-Government . Menno Boldt." American Anthropologist 97, n.º 1 (marzo de 1995): 129–31. http://dx.doi.org/10.1525/aa.1995.97.1.02a00160.

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48

Clark, Emily. "MOVING FROM PERIPHERY TO CENTRE: THE NON-BRITISH IN COLONIAL NORTH AMERICA". Historical Journal 42, n.º 3 (septiembre de 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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Shrestha, Ravi Kumar. "The Impact of Western Civilization on Forests in Barkskins". Pursuits: A Journal of English Studies 7, n.º 1 (8 de junio de 2023): 115–22. http://dx.doi.org/10.3126/pursuits.v7i1.55389.

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This research article very critically scrutinizes how forests in North America are devastated by the growing human civilization. It deals with ecological degradation in an American novelist Annie Proulx’s novel Barkskins whose location is North America. In course of analysing the novel critically, the article describes how Barkskins revolves round the story of white colonists and indigenous Indians in North America or today’s Canada. Firstly, it reveals how two families: Sel family (a poor biracial family of French and Mi’kmaq) that cuts trees and Duke family (rich French family) that does business of fur are linked to trees and deforestation. Secondly, the article focuses on the impact of western civilization on forests regarding forests as the antagonist to western civilization. Western colonialism is also a vehicle of civilization that causes deforestation. Due to civilization, humanism is developed. So, anthropocentric nature of people causes deforestation. Thirdly, European civilization has a negative impact on Indigenous people and their culture. Apparently, forests are shown as a symbol of darkness, evil forces, backwardness and an obstacle for human progress, but in the name of civilization, whites do deforestation due to their greed of colonization and anthropocentric nature. Hence, the first objective of the research is to explore why the whites regard forests as the antagonist to civilization. Likewise, the second objective of the article is to discover the real cause of them to do deforestation. Besides, as for the broad theoretical methodology, Greg Garrard’s theory of Ecocriticism is applied for the textual analysis of Barkskins since the article deals with the ecological destruction of North America by whites and ecocriticism has emerged as a response to the heavy damage done to ecology by human beings.

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50

Rowley, S. "Indians of North America - Handbook of North American Indians. 5. Arctic. D. Damas (editor). 1985. Washington DC, Smithsonian Institution, US Government Printing Office. 862p, illustrated, hard cover. ISBN 185-8. US × 29.00". Polar Record 22, n.º 141 (septiembre de 1985): 713–14. http://dx.doi.org/10.1017/s0032247400006513.

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