Bibliografías temáticas / Native north american people

Literatura académica sobre el tema "Native north american people"

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Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Native north american people"

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He, Chunmeng. "The Evolution and Continuation of Powwows in Native American Communities". Studies in Art and Architecture 2, n.º 1 (marzo de 2023): 47–53. http://dx.doi.org/10.56397/saa.2023.03.07.

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The Powwow is generally associated with the indigenous peoples of North America. The Powwow is a cultural tradition of Native American communities that has been celebrated for centuries. Native Americans have reappropriated the word, limiting the meaning to a primarily secular event involving group singing and ballroom dancing. Although there are various types of Powwows, today, the focus is always on a dance competition organized by class, gender, and age that attracts hundreds to tens of thousands of people. This paper focuses on the significant annual Powwows held on Native American reservations that bring together people from diverse Native American groups and geographic regions, the significance of Powwows, and the future of Powwows.
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Stoffle, Richard W., Kathleen A. Van Vlack, Heather H. Lim, Alannah Bell y Landon Yarrington. "Breaking the Clovis glass ceiling: Native American oral history of the Pleistocene". AIMS Geosciences 10, n.º 3 (2024): 436–59. http://dx.doi.org/10.3934/geosci.2024023.

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<abstract> <p>This is a data-based analysis of how Native American interpretations of their distant past are being considered reflecting new science findings. A key science understanding developed over the past 75 years has been that Native people did not occupy North America (or any place in the so-called New World) longer than 12,000 years before present (BP), thus they could neither have experienced nor understood any event in the late Pleistocene interglacial period (128,000 BP to 11,700 BP). As called in this analysis, the <italic>Clovis glass ceiling</italic> references the popular use of Clovis spear points to represent the earliest signs of humans in North America with dates generally later than 12,000 BP. This analysis engaged with recent science findings that Native people were present in North America up to 40,000 years ago. Opening the science limits of Native presence affords a reinterpretation of the past using extant Native interpretations. As an example, Salt Spring near Death Valley is a component of an ancient Pleistocene heritage landscape that can be reconstructed using geology and Native American interpretations. Native American perspectives were derived from 404 ethnographic interviews with Numic speaking peoples, focused on 24 ancient springs near Death Valley, California, and Las Vegas, Nevada.</p> </abstract>
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Connell-Szasz, Margaret. "Whose North America is it? “Nobody owns it. It owns itself.”". American Studies in Scandinavia 50, n.º 1 (30 de enero de 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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Hale, Tiffany. "Centering Indigenous People in the Study of Religion in America". Numen 67, n.º 2-3 (20 de abril de 2020): 303–7. http://dx.doi.org/10.1163/15685276-12341579.

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Abstract This essay considers Jennifer Graber’s The Gods of Indian Country and Pamela Klassen’s The Story of Radio Mind together in considering new developments in the field of Native American and Indigenous studies. Hale examines how these books discuss the role of religion in shaping settler colonialism in North America in the nineteenth and early twentieth centuries. She concludes that both works raise pressing methodological questions about how historians of religion can center the lives of Native American people in their work.
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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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Aftandilian, Dave. "What Other Americans Can and Cannot Learn from Native American Environmental Ethics". Worldviews: Global Religions, Culture, and Ecology 15, n.º 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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Cooper, H. Kory y Antonio Simonetti. "Lead Isotope Analysis of Geological Native Copper: Implications for Archaeological Provenance Research in the North American Arctic and Subarctic". Minerals 11, n.º 7 (23 de junio de 2021): 667. http://dx.doi.org/10.3390/min11070667.

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The Indigenous inhabitants of Arctic and Subarctic North America had been using native copper for several centuries prior to sustained interaction with Europeans beginning in the 18th century. The connection, if any, between the use of copper in these two adjacent regions is, at present, unclear. The ability to determine the source of native copper artifacts found in greater northwestern North America would inform on the movement of copper via trade and exchange between, and aid in understanding the innovation and diffusion of native copper metallurgy among, ancestral Dene and Inuit People. This paper provides the results of a Lead Isotope Analysis (LIA) pilot study examining Pb isotope ratios of native copper samples from multiple locations in the northern regions of North America. The results from this preliminary study indicate some overlap in Pb isotope ratios between Arctic and Subarctic sources of native copper, and these nonetheless record distinct isotope signatures relative to those associated with other North American native Cu deposits.
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Douar, Aicha. "Native American and Targui WomenSimilar Aspects of Life". Traduction et Langues 10, n.º 2 (31 de diciembre de 2011): 53–63. http://dx.doi.org/10.52919/translang.v10i2.858.

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Renown scholars have previously pointed to the commoness existing between tribal people in different parts of the world. At first glance, visible affinities attract the attention of the viewers either when travelling, reading books or, watching documentary films. Some writers have mentioned the common traits between the native Americans and the Saharans of north Africa. The two regions seem too hard to live in still, they are populated and their peoples have managed to enter history and the cultural world heritage with their petro glyphs and distinctive cultural traits. To what extent do Native Americans and the Saharans of North Africa share cultural traits and why? This visible commonness is attributed to women more than men, for the reader would see no resemblance between a veiled Targui and a Native American with a feather’s headdress. Three hypotheses are stated to enhance some parallels. The findings which are listed concern the spiritual and cultural characteristics of both populations in general besides some specificities such as jewels’ motifs, vivid colors and, the hairstyle of women.
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Woods, Andrew. "American culture: A sociological perspectives". Linguistics and Culture Review 2, n.º 1 (27 de abril de 2018): 1–12. http://dx.doi.org/10.21744/lingcure.v2n1.6.

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The culture of the United States of America is primarily of Western origin but is influenced by a multicultural ethos that includes African, Native American, Asian, Pacific Island, and Latin American people and their cultures. American culture encompasses the customs and traditions of the United States. The United States is sometimes described as a "melting pot" in which different cultures have contributed their own distinct "flavors" to American culture. The United States of America is a North American nation that is the world's most dominant economic and military power. Likewise, its cultural imprint spans the world, led in large part by its popular culture expressed in music, movies and television. The culture of the United States of America is primarily of Western culture (European) origin and form but is influenced by a multicultural ethos that includes African, Native American, Asian, Polynesian, and Latin American people and their cultures. The American way of life or simply the American way is the unique lifestyle of the people of the United States of America. It refers to a nationalist ethos that adheres to the principle of life, liberty and the pursuit of happiness.
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Kella, Elizabeth. "Indian Boarding School Gothic in Older than America and The Only Good Indian". American Studies in Scandinavia 47, n.º 2 (1 de septiembre de 2015): 5–27. http://dx.doi.org/10.22439/asca.v47i2.5347.

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This article examines the appropriation and redirection of the Gothic in two contemporary, Native-centered feature films that concern a history that can be said to haunt many Native North American communities today: the history of Indian boarding schools. Georgina Lightning’s Older than America (2008) and Kevin Willmott’s The Only Good Indian (2009) make use of Gothic conventions and the figures of the ghost and the vampire to visually relate the history and horrors of Indian boarding schools. Each of these Native-centered films displays a cinematic desire to decenter Eurocentric histories and to counter mainstream American genres with histories and forms of importance to Native North American peoples. Willmott’s film critiques mythologies of the West and frontier heroism, and Lightning attempts to sensitize non-Native viewers to contemporary Native North American concerns while also asserting visual sovereignty and affirming spiritual values.
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Tesis sobre el tema "Native north american people"

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Owen, Suzanne. "Native American spirituality : its appropriation and incorporation amongst native and non-native peoples". Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/2235.

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This thesis focuses primarily on Lakota concerns about the appropriation of their spirituality. The religious authority of the Lakota has been recognised by Native Americans and non- Natives alike through the books of Nicholas Black Elk, who witnessed the establishment of reservations in the Plains, the aftermath of the Wounded Knee massacre and the conversion of his people to Christianity, and through the teachings of his nephew Frank Fools Crow who kept the prohibited Lakota Sun Dance alive and other ceremonial practices until the American Indian Religious Freedom Act (AIRFA) was passed by Congress in 1978. Not long after, elders from Lakota and other Plains Indian Nations became increasingly concerned about what they perceived to be the misuse of their ceremonies. In 1993, five hundred representatives of the Lakota, Nakota and Dakota peoples endorsed the ‘Declaration of War Against Exploiters of Lakota Spirituality’, which primarily attacks the commodification of Lakota ceremonies by ‘pseudo-Indian charlatans’ and ‘new age wannabes’. Ten years later, a group of Lakota and neighbouring Plains Indian spiritual leaders supported the ‘Arvol Looking Horse Proclamation’ prohibiting all non-Native participation in Plains Indian ceremonies. Meanwhile, in academic institutions, several Native American scholars accused their non-Native colleagues of exploiting Native American communities, raising methodological questions connected to insider/outsider debates and research ethics in the study of Native American religious traditions. The thesis first examines the historical roots of the religious ‘war’ between Native Americans and non-Natives and analyses how the expropriation of Lakota ceremonies across tribal boundaries became the basis of a pan-Indian religion. By bringing together diverse indigenous peoples of North America as the ‘colonised’ against non-Native appropriators perceived as the ‘colonisers’, a tension developed between racial interpretations of ‘Native American’ based on blood quantum methods, established by the federal governments, and ‘traditional’ definitions where attitude and behaviour determines membership of the group. The main body of the thesis explores this tension in a variety of contexts: among the Lakota themselves, non-Native Americans accused of appropriating Lakota ceremonies, contemporary Mi’kmaq in eastern Canada who have employed Lakota and other Plains Indian ceremonial practices, and in the academy where ethnicity and ethics in the study of Native American religions are currently debated. The matter is further complicated by evidence illustrating that the Lakota have no centralised authority where traditional religious matters are concerned; however, Native Americans consistently refer to ‘protocols’ that define the way ceremonies are performed and the rules of participation, largely based on the Lakota model again, in particular where pan-Indian religion is present, such as at Mi’kmaq powwows, and in ceremonies where the pipe is smoked, such as the sweat lodge ceremony and vision quest, which have been appropriated extensively, often without the protocols, by non-Native Americans, including practitioners in Britain where some have altered the ceremonies to create a reconstituted British indigenous tradition. The attempt to restrict participation in Native American ceremonies according to ethnicity has not only created conflict between Native and non-Native peoples, but within Native communities as well. Nevertheless, the call for exclusivity has come after previous warnings about the misuse of ceremonies had been ignored. Therefore, the thesis examines Native American discourses about the breaking of ‘protocols’ as being at the heart of objections to the appropriation of Native American spirituality.
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Stiegler, Morgen. "African experience on American shores influence of Native American contact on the development of jazz /". Bowling Green, Ohio : Bowling Green State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1244856703.

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Sawin, Carolyn Patterson. "Native conversion, native identity : an oral history of the Bahá'í faith among First Nations people in the southern central Yukon Territory, Canada /". Thesis, Connect to this title online; UW restricted, 2000. http://hdl.handle.net/1773/6411.

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Ferguson, Laura Kathryn. "'Indian Blood' or lifeblood? an analysis of the racialization of native North American peoples /". Thesis, Montana State University, 2005. http://etd.lib.montana.edu/etd/2005/ferguson/FergusonL0505.pdf.

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Kahn-Thornbrugh, Casey Curtiss. "Southwest Climate Research and Education: Investigating the North American Monsoon in Arizona and Teaching Climate Science on the Tohono O'odham Nation". Diss., The University of Arizona, 2013. http://hdl.handle.net/10150/301701.

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Western science and Indigenous knowledge understand Southwest climate and the North American monsoon from different cultural perspectives. However, scant literature exists relating to climate and Indigenous communities in the Southwest. On the contrary, substantial climate research has occurred with Arctic Indigenous communities; however, a general aspiration among communities is Indigenous-led climate research and education. This requires more Native scientists and culturally responsive climate science curricula. Southwest Indigenous communities are primed to do this. This dissertation examines 1) the current scientific understanding of the North American monsoon, 2) the state of climate research in Indigenous communities, and 3) the development of culturally responsive climate science curricula. The first paper synthesizes the current scientific understanding of the monsoon and its interannual variability. Pacific Ocean-based teleconnections, such as ENSO-PDO combined indices do add skill in early-season monsoon forecasting. However, general circulation models continue to deal with computational-spatial resolution limitations challenging their application in future climate change projections of the monsoon. The second paper focuses on climate-related research in Indigenous communities in the Arctic and the Southwest to highlight lessons-learned. Climate researchers working with Native communities must exercise cultural considerations for Indigenous relationships with the climate and Indigenous protocols for acquiring and disseminating knowledge. Furthermore, increasing the number of Native students in science and Native scientists are ways to improve climate-related research in Indigenous communities. The third paper is a participatory action research approach to develop a culturally responsive climate science curriculum for Tohono O'odham high school and college students. This project worked with a community advisory board as well as Tohono O'odham Community College instructors and student interns. Pre-assessment surveys were given to community members learn of the most relevant weather and climate topics. The curriculum was developed incorporating local, culturally relevant topics. Climate workshops were offered in the communities using activities developed for the curriculum. Workshop evaluations were positive; however, they also addressed the need for more culturally relevant examples. The overlapping theme for these dissertation papers is cultural understanding for climate research and education in Indigenous communities toward a means for Indigenous-led climate research/education within their own communities.
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Cooperkline, Kristen J. "Misconceptions crumble the potential of Native-controlled theatre to deconstruct non-Native Americans' perception of Native peoples in the United States /". Bowling Green, Ohio : Bowling Green State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1240582844.

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Stewart, Michelle Robin. "Sovereign visions : native North American documentary /". Diss., ON-CAMPUS Access For University of Minnesota, Twin Cities Click on "Connect to Digital Dissertations", 2001. http://www.lib.umn.edu/articles/proquest.phtml.

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Morrison, Lesley A. "Native American students perspectives on higher education". Online version, 2000. http://www.uwstout.edu/lib/thesis/2000/2000morrisonl.pdf.

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Conway, Erin Lee. "Teaching American Indian and Alaska Native students". Online pdf file accessible through the World Wide Web, 2007. http://archives.evergreen.edu/masterstheses/Accession89-10MIT/Conway_E%20MITthesis%202007.pdf.

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Ladd-Yelk, Carol J. (Otter). "Resiliency factors of the North American indigenous people". Online version, 2001. http://www.uwstout.edu/lib/thesis/2001/2001ladd-yelkc.pdf.

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Libros sobre el tema "Native north american people"

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Autumn, White Deer of. Native people, native ways series. Hillsboro, Or: Beyond Words Pub., 1992.

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Murdoch, David. American peoples: North American Indian. New York: DK Publishing, 1996.

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F, Taylor Colin y Sturtevant William C, eds. The Native Americans: The indigenous people of North America. London: Salamander Books, 1991.

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Bruchac, Joseph. Lasting echoes: An oral history of Native American people. San Diego: Silver Whistle, 1997.

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1934-, Hammer Roger A., ed. The People: Native American thoughts and feelings. Summertown, Tenn: Book Pub. Co., 1990.

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Underwood, Paula. The walking people: A native American oral history. San Anselmo, CA: A Tribe of Two Press, 1993.

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Taylor, Colin F. The Native Americans: The indigenous people of North America. London: Salamander, 2003.

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F, Taylor Colin y Sturtevant William C, eds. The Native Americans: The indigenous people of North America. New York: Smithmark Publishers, 1991.

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Bierhorst, John. The deetkatoo: Native American stories about little people. New York: William Morrow and Co., 1998.

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Langdon, Steve. The native people of Alaska. 3a ed. Anchorage, AK: Greatland Graphics, 1993.

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Capítulos de libros sobre el tema "Native north american people"

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Murray, Cailín E. "Don't Say His Name". En Living with Monsters, 31–49. Earth, Milky Way: punctum books, 2023. http://dx.doi.org/10.53288/0361.1.03.

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Wild Man figures are found around the world and seem to always occupy a mythical and liminal space between culture and nature. Among the Native peoples of the Northwest Coast of North America, he is known by different names in various tribal languages. However, terms like Sasquatch or Bigfoot are used locally as a kind of generic reference. Since Indigenous peoples and settler colonial newcomers have reported encounters over the decades since contact, it is important to consider what resources each culture provides to help people make sense of their experiences. I wanted my story to reflect how these meanings shift and how confusing and consequential it can become when non-natives assume they understand tribal/First Nations’ beliefs and experiences based on their own. The character of Sarah illustrates how even well-meaning researchers often approach Indigenous beliefs from what the folklorist David Hufford calls “a tradition of disbelief.” In other words, what they know is truth and what others know is merely “belief.” The story allows readers to ponder the various characters’ actions and what they “know,” and thus, what “really” happened.
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Sutton, Mark Q. "Native Peoples of California". En An Introduction to Native North America, 182–210. 7a ed. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781032672762-8.

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Townsend, Kenneth W. "Native North America Before European Contact". En First Americans: A History of Native Peoples, 2–34. 3a ed. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003331582-1.

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Lokensgard, Kenneth H. "Native North American Religion". En Encyclopedia of Psychology and Religion, 1572–76. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9313.

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Lokensgard, Kenneth H. "Native North American Religion". En Encyclopedia of Psychology and Religion, 1190–93. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9313.

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Geertz, Armin W. "Native North American Religions". En A New Handbook of Living Religions, 514–46. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166614.ch11.

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Sutton, Mark Q. "Native Peoples of the Northeast". En An Introduction to Native North America, 297–329. 7a ed. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781032672762-11.

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Sutton, Mark Q. "Native Peoples of the Arctic". En An Introduction to Native North America, 49–84. 7a ed. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781032672762-3.

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Sutton, Mark Q. "Native Peoples of the Southeast". En An Introduction to Native North America, 330–60. 7a ed. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781032672762-12.

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Sutton, Mark Q. "Native Peoples of the Plateau". En An Introduction to Native North America, 103–21. 7a ed. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781032672762-5.

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Actas de conferencias sobre el tema "Native north american people"

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Ferucci, Elizabeth D., S. Sam Lim, Caroline Gordon y Charles Helmick. "CE-07 Sensitivity of lupus classification criteria for specialist-diagnosed systemic lupus erythematosus in a population-based registry of american indian/alaska native people". En Abstracts of the Third Biannual Scientific Meeting of the North and South American Lupus Community, Armonk, New York, USA, September 29 – October 1, 2016. Lupus Foundation of America, 2016. http://dx.doi.org/10.1136/lupus-2016-000179.86.

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Fatima Hajizada, Fatima Hajizada. "SPECIFIC FEATURES OF THE AMERICAN VERSION OF THE BRITISH LANGUAGE". En THE FIRST INTERNATIONAL SCIENTIFIC – PRACTICAL VIRTUAL CONFERENCE IN MODERN & SOCIAL SCIENCES: NEW DIMENSIONS, APPROACHES AND CHALLENGES. IRETC, 2022. http://dx.doi.org/10.36962/mssndac-01-10.

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English is one of the most spoken languages in the world. A global language communication is inherent in him. This language is also distinguished by a significant diversity of dialects and speech. It appeared in the early Middle Ages as the spoken language of the Anglo-Saxons. The formation of the British Empire and its expansion led to the widespread English language in Asia, Africa, North America and Australia. As a result, the Metropolitan language became the main communication language in the English colonies, and after independence it became State (USA, Canada, Australia, New Zealand) and official (India, Nigeria, Singapore). Being one of the 6 Official Languages of the UN, it is studied as a foreign language in educational institutions of many countries in the modern time [1, 2, s. 12-14]. Despite the dozens of varieties of English, the American (American English) version, which appeared on the territory of the United States, is one of the most widespread. More than 80 per cent of the population in this country knows the American version of the British language as its native language. Although the American version of the British language is not defined as the official language in the US Federal Constitution, it acts with features and standards reinforced in the lexical sphere, the media and the education system. The growing political and economic power of the United States after World War II also had a significant impact on the expansion of the American version of the British language [3]. Currently, this language version has become one of the main topics of scientific research in the field of linguistics, philology and other similar spheres. It should also be emphasized that the American version of the British language paved the way for the creation of thousands of words and expressions, took its place in the general language of English and the world lexicon. “Okay”, “teenager”, “hitchhike”, “landslide” and other words can be shown in this row. The impact of differences in the life and life of colonists in the United States and Great Britain on this language was not significant either. The role of Nature, Climate, Environment and lifestyle should also be appreciated here. There is no officially confirmed language accent in the United States. However, most speakers of national media and, first of all, the CNN channel use the dialect “general American accent”. Here, the main accent of “mid Pppemestern” has been guided. It should also be noted that this accent is inherent in a very small part of the U.S. population, especially in Nebraska, Iowa, and Illinois. But now all Americans easily understand and speak about it. As for the current state of the American version of the British language, we can say that there are some hypotheses in this area. A number of researchers perceive it as an independent language, others-as an English variant. The founder of American spelling, American and British lexicographer, linguist Noah Pondebster treats him as an independent language. He also tried to justify this in his work “the American Dictionary of English” written in 1828 [4]. This position was expressed by a Scottish-born English philologist, one of the authors of the “American English Dictionary”Sir Alexander Craigie, American linguist Raven ioor McDavid Jr. and others also confirm [5]. The second is the American linguist Leonard Bloomfield, one of the creators of the descriptive direction of structural linguistics, and other American linguists Edward Sapir and Charles Francis Hockett. There is also another group of “third parties” that accept American English as a regional dialect [5, 6]. A number of researchers [2] have shown that the accent or dialect in the US on the person contains significantly less data in itself than in the UK. In Great Britain, a dialect speaker is viewed as a person with a low social environment or a low education. It is difficult to perceive this reality in the US environment. That is, a person's speech in the American version of the British language makes it difficult to express his social background. On the other hand, the American version of the British language is distinguished by its faster pace [7, 8]. One of the main characteristic features of the American language array is associated with the emphasis on a number of letters and, in particular, the pronunciation of the letter “R”. Thus, in British English words like “port”, “more”, “dinner” the letter “R” is not pronounced at all. Another trend is related to the clear pronunciation of individual syllables in American English. Unlike them, the Britons “absorb”such syllables in a number of similar words [8]. Despite all these differences, an analysis of facts and theoretical knowledge shows that the emergence and formation of the American version of the British language was not an accidental and chaotic process. The reality is that the life of the colonialists had a huge impact on American English. These processes were further deepened by the growing migration trends at the later historical stage. Thus, the language of the English-speaking migrants in America has been developed due to historical conditions, adapted to the existing living environment and new life realities. On the other hand, the formation of this independent language was also reflected in the purposeful policy of the newly formed US state. Thus, the original British words were modified and acquired a fundamentally new meaning. Another point here was that the British acharism, which had long been out of use, gained a new breath and actively entered the speech circulation in the United States. Thus, the analysis shows that the American version of the British language has specific features. It was formed and developed as a result of colonization and expansion. This development is still ongoing and is one of the languages of millions of US states and people, as well as audiences of millions of people. Keywords: American English, English, linguistics, accent.
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3

Nakarado, Christian. "The Seventh Stopping Place: Climate Migration and the Future of the Great Lakes". En 112th ACSA Annual Meeting. ACSA Press, 2024. http://dx.doi.org/10.35483/acsa.am.112.108.

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In the coming decades, the Great Lakes region is projected to become one of the most desirable places to live in North America. While the devastating ecological effects of climate change will make arid, tropical, and coastal zones uninhabitable, the cities by the lakes are considered by some to be climate havens—areas which are expected to remain relatively comfortable. They are far enough north to maintain tolerable summer temperatures, are surrounded by the resources of abundant boreal forests, and will be insulated from the worst effects of drought by a five-lake reserve that contains 20% of the world’s surface fresh water. The arrival of climate migrants will carry significant pressure to accommodate more people, as well as a renewed possibility of land dispossession and displacement for the many indigenous communities that call the area home. If the Great Lakes can expect many millions of new arrivals in this century, what kind of urban development will this bring? Are there other waysto imagine the region’s future beyond the extractive infrastructure and carbon-intensive architecture that are typically thought to be prerequisites for urbanization?This paper proposes that the lighter methods of construction practiced by native people in the area for millennia are ideal alternatives. For centuries prior to colonization and industrialization, the lands around the lakes were already home to a thriving Anishinaabe culture, which continues to build in ways better suited to the environment than conventional modernism. By following the models of ephemeral dwelling and impermanent urbanism that characterized indigenous practices of land use here for thousands of years, a more ecologically responsible and ethical model for development in the region might be possible.
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4

Dan Paich, Slobodan. "Conciliation: Culture Making Byproduct". En 8th Peace and Conflict Resolution Conference [PCRC2021]. Tomorrow People Organization, 2021. http://dx.doi.org/10.52987/pcrc.2021.002.

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Abstract Reclaiming public space at Oakland's Arroyo Public Park, a nexus of crime and illegal activities. A coalition of neighbors invited local performing artists to help animate city agencies, inspire repair of the amphitheater and create daytime performances in the summer, mostly by children. It gave voice to and represented many people. Reclaiming space for community was the impetus, structured curriculum activates were means. Safe public space and learning were two inseparable goals. Conciliation learning through specific responses, example: Crisis Of Perseverance acute among children and youth lacking role models or witnessing success through perseverance. Artists of all types are the embodiment of achievable mastery and completion. Taking place on redefined historic 1940 passenger-cargo/military ship for public peacetime use and as a cultural space. Mixt generations after and outside school programs: Children and Architecture project’s intention was to integrate children’s internal wisdom of playing with learning about the world of architecture (environment and co-habitability) as starting point was an intergenerational setting: 5-12 olds + parents and volunteers, twice weekly from 1989 to 1995 at the Museum of Children’s Art in Oakland, California. Concluding Examples Public celebration and engagements as inadvertent conciliations if prepared for before hand. Biographical sketch: Slobodan Dan Paich native of former Yugoslavia was born 1945. He lived in England from 1967 to 1985. Slobodan taught the History of Art and Ideas, Design and Art Studio from 1969 through 1985 at various institutions in London, including North-East London Polytechnic, Thames Polytechnic and Richmond College-American University in London. Between 1986 to1992, he taught at the University of California at Berkeley. With a number of scholars, artists, and community leaders, he founded the Artship Foundation in 1992, and has been its Executive Director ever since. He also served as a board member of the Society of Founders of the International Peace University in Berlin/Vienna from 1996 to 2002, where he lectured annually and chaired its Committee on Arts and Culture. community@artship.org
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5

Billy, Christina, Gerald Heydt, Paul Langness, Art Laughter, Brian Mann, Mark Rice y Leonard Winslow. "Sustainable Electric Power Options with Attention to Native American Communities". En 2007 39th North American Power Symposium. IEEE, 2007. http://dx.doi.org/10.1109/naps.2007.4402307.

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Barzilai, Rebecca M. "DETERMINING WHAT MINERAL AND ORGANIC PIGMENTS NATIVE PEOPLES USED, PROCURED, OR TRADED IN THE MIDCONTINENT OF NORTH AMERICA, CIRCA THE 12TH-13THCENTURY: SCARCITY/ABUNDANCE/CHOICE". En 50th Annual GSA North-Central Section Meeting. Geological Society of America, 2016. http://dx.doi.org/10.1130/abs/2016nc-275353.

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Gurevich, Olga y Paul Deane. "Document similarity measures to distinguish native vs. non-native essay writers". En Human Language Technologies 2007: The Conference of the North American Chapter of the Association for Computational Linguistics; Companion Volume, Short Papers. Morristown, NJ, USA: Association for Computational Linguistics, 2007. http://dx.doi.org/10.3115/1614108.1614121.

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Wang, Chong-Zhi, Tyler D. Calway y Chun-Su Yuan. "Abstract B69: Potential cancer chemopreventive compounds from Oplopanax horridus, a native North American plant". En Abstracts: AACR International Conference on Frontiers in Cancer Prevention Research‐‐ Nov 7-10, 2010; Philadelphia, PA. American Association for Cancer Research, 2010. http://dx.doi.org/10.1158/1940-6207.prev-10-b69.

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Sorokin, Nikita, Dmitry Abulkhanov, Irina Piontkovskaya y Valentin Malykh. "Ask Me Anything in Your Native Language". En Proceedings of the 2022 Conference of the North American Chapter of the Association for Computational Linguistics: Human Language Technologies. Stroudsburg, PA, USA: Association for Computational Linguistics, 2022. http://dx.doi.org/10.18653/v1/2022.naacl-main.30.

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Paetzold, Gustavo. "Reliable Lexical Simplification for Non-Native Speakers". En Proceedings of the 2015 Conference of the North American Chapter of the Association for Computational Linguistics: Student Research Workshop. Stroudsburg, PA, USA: Association for Computational Linguistics, 2015. http://dx.doi.org/10.3115/v1/n15-2002.

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Informes sobre el tema "Native north american people"

1

Marks, David R. Mute Swans. U.S. Department of Agriculture, Animal and Plant Health Inspection Service, febrero de 2018. http://dx.doi.org/10.32747/2018.7208745.ws.

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Mute swans (Cygnus olor) are an invasive species originally brought to the United States in the late 19th and early 20th centuries for ornamental ponds and lakes, zoos and aviculture collections. Original populations were located in northeastern states along the Hudson Valley but have since expanded to several Midwestern states and portions of the western U.S. and Canada. Mute swan damage includes competing with native waterfowl, destroying native plants, spreading disease, and colliding with aircraft. They are also considered a nuisance in some areas due to their abundant fecal droppings and aggressiveness towards people. Some have questioned the status of mute swans as an introduced species, but multiple reviews by scientists and the U.S. Fish and Wildlife Service clearly support the conclusion that mute swans are not native to North America. The Migratory Bird Treaty Act, therefore, does not protect mute swans, and management authority falls under jurisdiction of the states and Tribes.
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Crystal, Victoria, Justin Tweet y Vincent Santucci. Yucca House National Monument: Paleontological resource inventory (public version). National Park Service, mayo de 2022. http://dx.doi.org/10.36967/nrr-2293617.

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Yucca House National Monument (YUHO) in southwestern Colorado protects unexcavated archeological structures that were constructed by the Ancestral Puebloan people between 1050 and 1300 CE. It was established by Woodrow Wilson by presidential proclamation in 1919 and named “Yucca House” by archeologist Jesse Fewkes as a reference to the names used for this area by the local Ute, Tewa Pueblo, and other Native groups. It was originally only 3.9 ha (9.6 ac) of land, but in 1990, an additional 9.7 ha (24 ac) of land was donated by Hallie Ismay, allowing for the protection of additional archeological resources. Another acquisition of new land is currently underway, which will allow for the protection of even more archeological sites. The archeological resources at YUHO remain unexcavated to preserve the integrity of the structures and provide opportunities for future generations of scientists. One of the factors that contributed to the Ancestral Puebloans settling in the area was the presence of natural springs. These springs likely provided enough water to sustain the population, and the Ancestral Puebloans built structures around one of the larger springs, Aztec Spring. Yet, geologic features and processes were shaping the area of southwest Colorado long before the Ancestral Puebloans constructed their dwellings. The geologic history of YUHO spans millions of years. The oldest geologic unit exposed in the monument is the Late Cretaceous Juana Lopez Member of the Mancos Shale. During the deposition of the Mancos Shale, southwestern Colorado was at the bottom of an inland seaway. Beginning about 100 million years ago, sea level rose and flooded the interior of North America, creating the Western Interior Seaway, which hosted a thriving marine ecosystem. The fossiliferous Juana Lopez Member preserves this marine environment, including the organisms that inhabited it. The Juana Lopez Member has yielded a variety of marine fossils, including clams, oysters, ammonites, and vertebrates from within YUHO and the surrounding area. There are four species of fossil bivalves (the group including clams and oysters) found within YUHO: Cameleolopha lugubris, Inoceramus dimidius, Inoceramus perplexus, and Pycnodonte sp. or Rhynchostreon sp. There are six species of ammonites in three genera found within YUHO: Baculites undulatus, Baculites yokoyamai, Prionocyclus novimexicanus, Prionocyclus wyomingensis, Scaphites warreni, and Scaphites whitfieldi. There is one unidentifiable vertebrate bone that has been found in YUHO. Fossils within YUHO were first noticed in 1875–1876 by W. H. Holmes, who observed fossils within the building stones of the Ancestral Puebloans’ structures. Nearly half of the building stones in the archeological structures at YUHO are fossiliferous slabs of the Juana Lopez Member. There are outcrops of the Juana Lopez 0.8 km (0.5 mi) to the west of the structures, and it is hypothesized that the Ancestral Puebloans collected the building stones from these or other nearby outcrops. Following the initial observation of fossils, very little paleontology work has been done in the monument. There has only been one study focused on the paleontology and geology of YUHO, which was prepared by paleontologist Mary Griffitts in 2001. As such, this paleontological resource inventory report serves to provide information to YUHO staff for use in formulating management activities and procedures associated with the paleontological resources. In 2021, a paleontological survey of YUHO was conducted to revisit previously known fossiliferous sites, document new fossil localities, and assess collections of YUHO fossils housed at the Mesa Verde National Park Visitor and Research Center. Notable discoveries made during this survey include: several fossils of Cameleolopha lugubris, which had not previously been found within YUHO; and a fossil of Pycnodonte sp. or Rhynchostreon sp. that was previously unknown from within YUHO.
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Audsley, Neil, Gonzalo Avila, Claudio Ioratti, Valerie Caron, Chiara Ferracini, Tibor Bukovinszki, Marc Kenis et al. Bronze Birch Borer, Agrilus anxius (L.). Euphresco, 2023. http://dx.doi.org/10.1079/20240228438.

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The bronze birch borer (BBB), Agrilus anxius, is a significant pest native to North America, affecting birch trees (Betula spp.). Its larvae burrow through the cambial layer, causing tree decline and mortality, especially in stressed North American birches and healthy European and Asian birches. Although endemic in North America, BBB has caused widespread damage, particularly in urban areas and during droughts. The pest poses a potential threat to European and Asian birch forests if it were to spread. Currently, there is no history of classical biological control against BBB. Several natural enemies, including egg and larval parasitoids, such as Thysanus sp., Atanycolus charus and Phasgonophora sulcata, have been identified in North America, but their role in controlling BBB populations is unclear. Other natural enemies, including various parasitoid species and a microsporidian, have shown limited potential. Oobius agrili, a parasitoid used against emerald ash borer (EAB), can parasitize BBB ova, but is less effective when EAB ova are present. Further research is needed to identify and evaluate potential biological control agents for BBB.
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Pavlovic, Noel, Barbara Plampin, Gayle Tonkovich y David Hamilla. Special flora and vegetation of Indiana Dunes National Park. National Park Service, 2024. http://dx.doi.org/10.36967/2302417.

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The Indiana Dunes (comprised of 15 geographic units (see Figure 1) which include Indiana Dunes National Park, Dunes State Park, and adjacent Shirley Heinze Land Trust properties) are remarkable in the Midwest and Great Lakes region for the vascular plant diversity, with an astounding 1,212 native plant species in an area of approximately 16,000 acres! This high plant diversity is the result of the interactions among postglacial migrations, the variety of soil substrates, moisture conditions, topography, successional gradients, ?re regimes, proximity to Lake Michigan, and light levels. This richness is all the more signi?cant given the past human alterations of the landscape resulting from logging; conversion to agriculture; construction of transportation corridors, industrial sites, and residential communities; ?re suppression; land abandonment; and exotic species invasions. Despite these impacts, multiple natural areas supporting native vegetation persist. Thus, each of the 15 units of the Indiana Dunes presents up to eight subunits varying in human disturbance and consequently in ?oristic richness. Of the most signi?cant units of the park in terms of number of native species, Cowles Dunes and the Dunes State Park stand out from all the other units, with 786 and 686 native species, respectively. The next highest ranked units for numbers of native species include Keiser (630), Furnessville (574), Miller Woods (551), and Hoosier Prairie (542). The unit with lowest plant richness is Heron Rookery (220), with increasing richness in progression from Calumet Prairie (320), Hobart Prairie Grove (368), to Pinhook Bog (380). Signi?cant natural areas, retaining native vegetation composition and structure, include Cowles Bog (Cowles Dunes Unit), Howes Prairie (Cowles Dunes), Dunes Nature Preserve (Dunes State Park), Dunes Prairie Nature Preserve (Dunes State Park), Pinhook Bog, Furnessville Woods (Furnessville), Miller Woods, Inland Marsh, and Mnoke Prairie (Bailly). Wilhelm (1990) recorded a total of 1,131 native plant species for the ?ora of the Indiana Dunes. This was similar to the 1,132 species recorded by the National Park Service (2014) for the Indiana Dunes. Based on the nomenclature of Swink and Wilhelm (1994), Indiana Dunes National Park has 1,206 native plant species. If we include native varieties and hybrids, the total increases to 1,244 taxa. Based on the nomenclature used for this report?the Flora of North America (FNA 2022), and the Integrated Taxonomic Information System (ITIS 2022)?Indiana Dunes National Park houses 1,206 native vascular plant species. As of this writing (2020), the Indiana Dunes is home to 37% of the species of conservation concern in Indiana (241 out of 624 Indiana-listed species): state extirpated = 10 species, state endangered = 75, and state threatened = 100. Thus, 4% of the state-listed species in the Indiana Dunes are extirpated, 31% endangered, and 41% threatened. Watch list and rare categories have been eliminated. Twenty-nine species once documented from the Indiana Dunes may be extirpated because they have not been seen since 2001. Eleven have not been seen since 1930 and 15 since 1978. If we exclude these species, then there would be a total of 1,183 species native to the Indiana Dunes. Many of these are cryptic in their life history or diminutive, and thus are di?cult to ?nd. Looking at the growth form of native plants, <1% (nine species) are clubmosses, 3% (37) are ferns, 8% (297) are grasses and sedges, 56% (682) are forbs or herbs, 1% (16) are herbaceous vines, <1% (7) are subshrubs (woody plants of herbaceous stature), 5% (60) are shrubs, 1% (11) are lianas (woody vines), and 8% (93) are trees. Of the 332 exotic species (species introduced from outside North America), 65% (219 species) are forbs such as garlic mustard (Alliaria petiolata), 15% (50 species) are graminoids such as phragmites (Phragmites australis ssp. australis), 2% (seven species) are vines such as ?eld bindweed (Convulvulus arvensis), <1% (two species) are subshrubs such as Japanese pachysandra (Pachysandra terminalis), 8% (28 species) are shrubs such as Asian bush honeysuckle (Lonicera spp.), 1% (three species) are lianas such as oriental bittersweet (Celastrus orbiculatus), and 8% (23 species) are trees such as tree of heaven (Ailanthus altissimus). Of the 85 adventive species, native species that have invaded from elsewhere in North America, 14% (11 species) are graminoids such as broom sedge (Andropogon virginicus), 57% (48 species) are forbs such as fall phlox (Phlox paniculata), 5% (six species) are shrubs such as Carolina allspice (Calycanthus floridus), 3% (two species) are subshrubs such as holly leaved barberry (Berberis repens), 1% (one species) is a liana (trumpet creeper (Campsis radicans), 3% two species) are herbaceous vines such as tall morning glory (Ipomoea purpurea), and 17% (15 species) are trees such as American holly (Ilex opaca). A total of 436 species were found to be ?special? based on political rankings (federal and state-listed threatened and endangered species), species with charismatic ?owers, and those that are locally rare.
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Dolbeer, Richard A. y George M. Llnz. Blackbirds. U.S. Department of Agriculture, Animal and Plant Health Inspection Service, agosto de 2016. http://dx.doi.org/10.32747/2016.7207732.ws.

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The term blackbird loosely refers to a diverse group of about 10 species of North American birds that belong to the avian family Icteridae. The most common species include: Red-winged blackbird (Agelaius phoeniceus, Common grackle (Quiscalus quiscula), Great-tailed grackle (Quiscalus mexicanus), Brown-headed cowbird (Molothrus ater), Yellow-headed blackbird (Xanthocephalus xanthocephalus), Brewer’s blackbird (Euphagus cyanocephalus), and Rusty blackbird (Euphagus carolinus). They can cause damage to crops and fruits. Some of them may cause damage to livestock feed in feedlots and some of them may be a cause for concern in the future, due to the potential for disease transmission, with their expanding range. There is potential to amplify and spread disease to humans such as avian influenza although there is no evidence that this happened. Blackbirds are native migratory birds, and thus come under the jurisdiction of the Federal Migratory Bird Treaty Act (MBTA), a formal treaty with Canada, Mexico, Japan, and Russia. Blackbirds have federal protection in the U.S.
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Jones, Lee, Jenny Powers y Stephen Sweeney. Department of the Interior: History and status of bison health. National Park Service, mayo de 2021. http://dx.doi.org/10.36967/nrr-2280100.

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The North American plains bison once numbered in the tens of millions, but only around 1,000 individuals remained by the late 1800s. Through the actions of private individuals and organizations, the establishment of a few protected, federally managed, herds saved the subspecies from extinction and today the Department of the Interior (DOI) supports ap-proximately 11,000 plains bison in 19 herds across 12 states. DOI chartered the Bison Conservation Initiative in 2008, which established a framework for bison conservation and restoration on appropriate lands within the species’ histori-cal range. With the recent announcement of the 2020 DOI Bison Conservation Initiative, DOI outlined a diverse range of accomplishments made under the 2008 Initiative and re-affirmed the commitment to work with partners in support of managing bison as native wildlife. Both the 2008 and 2020 DOI Bison Conservation Initiatives endorse a holistic approach, addressing health and genetic considerations, and recommend managing DOI bison herds together as a metapopulation to conserve genetic diversity by restoring gene flow. Bison conservation and restoration efforts must consider the significance of disease in bison herds and apply a multi-jurisdictional, multi-stakeholder approach to the management of bison on large landscapes. Robust herd health surveillance programs, both in the donor and recipient herds, along with strong partnerships and communication, are needed to protect the century-long success of DOI bison conservation and stewardship. This report discusses overarching principles affecting bison health decisions in DOI herds and provides detailed baseline herd health history and management, providing a foundation upon which the 2020 Bison Conservation Initiative vision for DOI bison stewardship can be realized.
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