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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Parham, Vera. "“These Indians Are Apparently Well to Do”: The Myth of Capitalism and Native American Labor". International Review of Social History 57, n.º 3 (13 de septiembre de 2012): 447–70. http://dx.doi.org/10.1017/s002085901200051x.
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SummaryIn many histories of Native Americans it seems that the original inhabitants of the Americas have become obscured in the national mythology of colonization. People who do not fit into the liberal capitalist notion of individualism and economic development simply vanish from the annals of history. Even histories focused specifically on Native Americans cover relatively little of Indian responses to capitalist development. Yet, in the Pacific north-west, the story is not written so simply; Native Americans responded creatively and eagerly to new economic systems through participation in wage labor and the development of business ventures. This response allowed indigenous people in the region to prosper while protecting culture and tradition.
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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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Ajitha Sekhar, Dr C. P. "PLIGHT OF NATIVE ABORGINES IN NORTH AMERICA". International Journal of Engineering Applied Sciences and Technology 7, n.º 4 (1 de agosto de 2022): 189–91. http://dx.doi.org/10.33564/ijeast.2022.v07i04.030.
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The progress of indigenous women is very important for poverty abolition, attainment of justifiable development and the fight against gender-based violence. Unfortunately, gender discrimination and violence on women is a common problem in every part of the world. In spite of the various developments in all walks of life, cruelty on women is a continuing grief. Destructions of their cultural rights tend to create spiritual violence against aboriginal women. While the Declaration on the Rights of Indigenous Peoples drew special consideration to the requirements and mainly, constitutional rights of indigenous women are called for action to defend them from violence. In spite of, more than one in three aboriginal women are assaulted during their lifetime. Lee Maracle, a world-renowned Native woman writer of Canada, had authored innumerable critically acclaimed literary works which brings out the tribulations faced by the Canadian native women. In her writings, she addresses issues concerning aboriginal women of North America. Through her writings she attempts to achieve liberation of women from the age-old power and tyranny by men. In her biography I Am Woman, she focuses on male- domination and Native women’s subjugation. They lose their individuality and identity and protest for their colour and voices of the people. There is a social prejudice between the Canadian natives and white people. Maracle emphases the Canadian aboriginal legitimacy. She says about the final journey of Native people which ends with liberation. She is one among the Natives whois brutally attacked by the intruders. Maracle concludes the Indigenous People need to rejoice their past because in doing so, it helps to raise their cultures. Celebrating their history stimulates selfimportance in being Indigenous.
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Wang, Xiaohui. "North American Indian Ecological Traditions Reflected in Animal Dreams". Learning & Education 10, n.º 7 (7 de junio de 2022): 113. http://dx.doi.org/10.18282/l-e.v10i7.2967.
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Keeping harmony with nature is the essence of the native American Indian culture. This analysis underscores the North
American Indian ecological traditions and mainly focuses on how the North American Indian people maintain a harmonious and
balanced relationship with nature by efforts as reflected in Animal Dreams, Kingsolver’s novel.
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Ní Leathlobhair, Máire, Angela R. Perri, Evan K. Irving-Pease, Kelsey E. Witt, Anna Linderholm, James Haile, Ophelie Lebrasseur et al. "The evolutionary history of dogs in the Americas". Science 361, n.º 6397 (5 de julio de 2018): 81–85. http://dx.doi.org/10.1126/science.aao4776.
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Dogs were present in the Americas before the arrival of European colonists, but the origin and fate of these precontact dogs are largely unknown. We sequenced 71 mitochondrial and 7 nuclear genomes from ancient North American and Siberian dogs from time frames spanning ~9000 years. Our analysis indicates that American dogs were not derived from North American wolves. Instead, American dogs form a monophyletic lineage that likely originated in Siberia and dispersed into the Americas alongside people. After the arrival of Europeans, native American dogs almost completely disappeared, leaving a minimal genetic legacy in modern dog populations. The closest detectable extant lineage to precontact American dogs is the canine transmissible venereal tumor, a contagious cancer clone derived from an individual dog that lived up to 8000 years ago.
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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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Blackbird, Leila K. ""It Has Always Been Customary to Make Slaves of Savages": The Problem of Indian Slavery in Spanish Louisiana Revisited, 1769–1803". William and Mary Quarterly 80, n.º 3 (julio de 2023): 525–58. http://dx.doi.org/10.1353/wmq.2023.a903166.
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Abstract: The enslavement of Indigenous peoples by Europeans was not a small and isolated practice in the lands that now comprise the United States. Contests for land and labor were not mutually exclusive, and enslaved Native people labored in mines, domestic households, and plantations across North America. In the vast Louisiana Colony, French records frequently enumerated enslaved Indigenous people, but their presence is conspicuously absent from Spanish period records. Scholars have previously assumed that the practice of Indian slavery had simply been outlawed and any remaining Indian slaves were emancipated under the Leyes y Ordenanzas Nuevamente de las Indias after Don Alejandro O'Reilly raised the Spanish flag over New Orleans in August 1769. However, the very first case brought before the Louisiana State Supreme Court disproves that assumption. During the period of its supposed illegality, Indigenous enslavement persisted through a discursive practice of Indigenous erasure; changing notions of race and legal personhood hid enslaved Native Americans within a socioracial order that negated their existence. These machinations allowed "Indianness" to be controlled and exploited, and Native people continued to be trafficked and enslaved across the Gulf South into the antebellum period. Their stories must become part of the broader history of American slavery.
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Kongerslev, Marianne. "Dance to the Two-Spirit. Mythologizations of the Queer Native". Kvinder, Køn & Forskning, n.º 4 (21 de diciembre de 2018): 33–46. http://dx.doi.org/10.7146/kkf.v27i4.111699.
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In 1998, the American anthropologist Will Roscoe referred to pre-colonial North America as “the queerest continent on the planet” (Roscoe 1998, 4), expressing a more universally accepted idea that before settlers arrived in North America, Indigenous peoples embraced and celebrated queer and trans people. Building on this anachronistic assumption, this article investigates the historical and anthropological constructions of the ‘Sacred Queer Native’ trope and argues that its attendant discourses perpetuate an idea of the ‘Sacred Queer Native’ figure as a mythological Noble Savage doomed to perish. The anthropological accounts therefore serve as settler colonial tools of elimination, relegating (queer) Indigenous peoples to the past, while emulating their ‘queerness’ in order to legitimize modern Lesbian and gay identities. At the same time, Indigenous poets celebrate(d) the same figuration as a strategy for empowerment, reclaiming historical positions of power and sovereignty through celebratory and often erotic poetries that directly and indirectly critique settler colonial heteropatriarchy. The article concludes that the contentions over the figure of the Sacred Queer Native and its anti-colonial, Indigenouscounter-construction, Two-Spirit, illustrates both the constructedness of gender and sexualities and the need for continued critique in the field.
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Berger, Markus. "Finding Common Ground: Halle Pastors in North America and Their Shifting Stance Towards a Transnational Mission to Native Americans, 1742–1807". Journal of Early Modern History 26, n.º 1-2 (3 de marzo de 2022): 79–103. http://dx.doi.org/10.1163/15700658-bja10008.
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Abstract While Heinrich Melchior Mühlenberg and his pastor colleagues from Halle have gone down in history for their pioneering work – organizing the Lutheran Church on North American soil – they are not known for missionary projects to Native Americans. This article examines how things changed after a second generation of Halle pastors arrived in Pennsylvania in the 1760s. It was, above all, down to Mühlenberg’s later son-in-law Johann Christoph Kunze, who had a rather different view on America’s indigenous people. During his whole lifespan in America, Kunze pursued his goal of establishing a mission to Native Americans. This engagement contributed to a paradigm shift in the Lutheran Church. In contrast to Mühlenberg and the first generation of Halle pastors, Kunze sought transnational support that was no longer exclusively centered in Halle’s Glaucha Institutions but based on pan-Protestant, maritime networks.
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Rokosz, Elżbieta. "Edward S. Curtis and the Complex Legacy of The North American Indian Project". UR Journal of Humanities and Social Sciences 30, n.º 1 (29 de marzo de 2024): 22–35. http://dx.doi.org/10.15584/johass.2024.1.2.
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In 1907 Edward S. Curtis published the first volume of The North American Indian – the 20-volume series which was his life achievement, completed in 1930. During thirty years he took probably about 40,000 photographs of Native Americans belonging to various tribes. These included both portraits and depictions of everyday life of the peoples his generation believed were vanishing. During the field work he also collected textual material documenting the tribes’ histories, legends, rituals as well as biographies of individual people. The project, in its immensity, exhausted the resources and did bring Curtis the recognition he hoped for. His works were rediscovered in 1972 and since then photographs have been either criticised for being staged and not depicting the Native tribes’ life as it really was, or appreciated both for their aesthetic quality and documentary value. The article provides an overview of the project, discusses the controversies surrounding it and its significance from today’s perspective. It also refers to the legacy of Curtis’s work and the way contemporary artists remain in a dialogue with it.
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Bartels, Dennis y Alice Bartels. "Soviet Policy Toward Siberian Native People: Integration, Assimilation or Russification?" Culture 6, n.º 2 (8 de julio de 2021): 15–31. http://dx.doi.org/10.7202/1078734ar.
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During eight months in 1981-82, we collected data on the occupations, educational attainments, and ethnicity of 58 Siberian Native academics, professionals, and students, and their immediate family members. We have attempted to use our data, and the conclusions of other Soviet and Western researchers on Soviet nationalities policy, to determine whether the concepts of structural integration, cultural integration, assimilation and Russification, as sometimes used by North American social scientists. accurately characterize the results of Soviet policy toward Siberian Native People. It is argued that these concepts are inadequate for this task.
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Galloway, Ann-Christe. "People in the News". College & Research Libraries News 78, n.º 11 (4 de diciembre de 2017): 667. http://dx.doi.org/10.5860/crln.78.11.667.
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Bridget Burke has been appointed associate dean for special collections at the University of Oklahoma (OU) Libraries starting next month. Burke will be responsible for the leadership and strategic vision for OU Libraries’ seven distinct special collections. Burke recently visited OU Libraries’ Western History Collections as a member of a team of western American history materials experts to assess and recommend best practices for preservation, acquisition of new materials and enhancement of both the collections’ web presence and its centrality to the scholarly fields of western and Native American history and culture. Currently, Burke is the director of the American Heritage Center at the University of Wyoming. She formerly served as the dean of libraries at North Dakota State University, as well as having held positions at the Boston College University Libraries, the University of Alaska Fairbanks, and George Mason University in Fairfax, Virginia.
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Niño, Ana. "Under Prairie Skies: The Plants and Native Peoples of the Northern Plains". Journal of the Botanical Research Institute of Texas 16, n.º 2 (29 de noviembre de 2022): 550. http://dx.doi.org/10.17348/jbrit.v16.i2.1275.
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In a book that synthesizes archaeological, botanical, ecological, and traditional knowledge, C. Thomas Shay’s Under Prairie Skies runs readers through the history of the North American Great Plains, the land’s plants, and its people.
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Archer, Seth. "Vaccination, Dispossession, and the Indigenous Interior". Bulletin of the History of Medicine 97, n.º 2 (junio de 2023): 255–93. http://dx.doi.org/10.1353/bhm.2023.a905731.
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summary: This article explores a poorly understood smallpox vaccination campaign targeting Native Americans in the 1830s. While previous scholars have addressed the motivations of U.S. officials in launching the campaign, the author focuses on Indigenous people's interest in disease prevention and their reception of American physicians and vaccine technology across a broad swath of North America. Resistance to vaccination was not uncommon among Native people, yet many were open to the new form of preventive medicine, including some who sought it out and others who demanded it from the government. Departing from a scholarly consensus, the author argues, first, that the federal vaccination program should be viewed as a successful public health intervention in Indian Country and, second, that this success owed to Indigenous nations' desire for protection against a singularly destructive pathogen.
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Park, Robert W. "Contact between the Norse Vikings and the Dorset culture in Arctic Canada". Antiquity 82, n.º 315 (1 de marzo de 2008): 189–98. http://dx.doi.org/10.1017/s0003598x0009654x.
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Instances of cultural interaction between Norse and native American have long been accepted. But current archaeological research recognises that the indigenous peoples of the north were themselves diverse and had diverse histories. Here the author shows that the culture of one of them, the Dorset people, owed nothing to the Norse and probably had no contact with them.
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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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Bishop, John Douglas. "Locke's Theory of Original Appropriation and the Right of Settlement in Iroquois Territory". Canadian Journal of Philosophy 27, n.º 3 (septiembre de 1997): 311–37. http://dx.doi.org/10.1080/00455091.1997.10715954.
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James Tully and others have argued recently that the theory of property Locke defends in the Second Treatise was designed to justify European settlement on the lands of North American Natives. If this view becomes generally accepted, and Tuck suggests it will be, doubts may arise about the impartiality of Lockean property theories. Locke, as is well established and documented again by Tully, had huge vested interests in the European settlement of North America and possibly in the enslavement of Native Peoples. Doubts about Locke may reflect on all rights theories of property and thus bring into question ‘one of the major political philosophies of the modem world’ (Tully, ‘Rediscovering America,’ 165). Raising these doubts is part of Tully's declared intention (Tully, ‘Rediscovering America,’ 166). His article tries to show that the Native systems of property and government which Locke defines away as illegitimate are in fact interesting and potentially beneficial alternatives to Lockean individual rights theories.
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Fisher, Colin. "Antebellum Black Climate Science: The Medical Geography and Emancipatory Politics of James McCune Smith and Martin Delany". Environmental History 26, n.º 3 (24 de mayo de 2021): 461–83. http://dx.doi.org/10.1093/envhis/emab024.
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Abstract This article argues that two prominent antebellum Black physicians—James McCune Smith and Martin Delany—developed competing scientific theories of nature’s impact on the human body in response to the climatic theories of the American Colonization Society, polygenist race scientists, and southern defenders of slavery. It further argues that the physicians’ divergent conclusions regarding nature’s agency played a significant role in underwriting arguably the most important and consequential political debate in antebellum Black America—namely, the dispute between integrationists who advocated remaining in the United States and fighting for equality and emigrationists who argued that America was so hopelessly racist that African Americans should evacuate and even form their own nation. McCune Smith’s rejection of Liberian colonization, his call to stay in the United States and fight for inclusion, and his hopeful vision of the American future rested in large part on his climate science. Employing statistical evidence, he argued that all humans were healthiest in temperate rather than tropical climates and that a beneficial North American natural environment was slowly eliminating the racial distinctions that underwrote American racism and slavery and giving all Americans, regardless of ancestry, the physical features of Native Americans. Delany’s politics were also profoundly shaped by climate science, but, unlike McCune Smith, he agreed with polygenist race scientists that climate could not alter biological race. He further concluded that, while Black people remained healthy in all climates, white people degenerated physically, mentally, and morally when they migrated from a temperate to a subtropical or tropical climate. Since the North American natural environment could not eliminate the racial features referenced by white racists and slaveholders and because enfeebled whites would always need Black labor in the subtropical South, Delany took a pessimistic view of the American future and advocated that African Americans emigrate and form a new Black nation in a tropical location fatal to white people. The article demonstrates that, long before the rise of the environmental justice movement, prominent abolitionists wed the Black freedom struggle to sophisticated and even proto-ecological scientific models of the body’s place in nature.
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Hummer, Kim E. "Manna in Winter: Indigenous Americans, Huckleberries, and Blueberries". HortScience 48, n.º 4 (abril de 2013): 413–17. http://dx.doi.org/10.21273/hortsci.48.4.413.
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More than 35 species of blueberries (Vaccinium L.) and huckleberries (Vaccinium and Gaylussacia Kunth.) are indigenous to North America. The indigenous North American peoples, wise in the ways of survival, recognized the quality of these edible fruits and revered these plants. Beyond food needs, these plants played significant roles in their culture, sociology, economics, and spirituality. Because these traditions, developed and gathered over millennia, were transmitted orally, documentation of these uses have been determined through archeological data, written records from western civilization after first contact, and recent surveys of present-day native peoples. The wealth of indigenous knowledge on blueberries, huckleberries, and other foods was shared with European immigrants. These fruits were used by many tribes throughout North America. Samuel de Champlain documented that fresh and dried blueberries provided “manna in winter” when other food was scarce. Pemmican, a preserved concoction of lean meat, fat, and blueberries or other fruit, enabled survival. Blueberry products such as ohentaqué, hahique, satar, sakisatar, sautauthig, k’enkash, navag, and nunasdlut’i were important to Native Americans. Roger Williams, Meriwether Lewis, and Henry David Thoreau were each impressed with the uses of blueberries by indigenous Americans. The social, technological, and horticultural changes that gave rise to a commercial wild huckleberry and blueberry gathering and production history are summarized.
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Dixon, Brad. "“In Place of Horses”: Indigenous Burdeners and the Politics of the Early American South". Ethnohistory 70, n.º 1 (1 de enero de 2023): 1–23. http://dx.doi.org/10.1215/00141801-10117228.
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Abstract Across the early Americas, goods traveled long-distance on the backs of Indigenous porters. Related to issues of rank, status, and gender, “burdening” proved especially contentious in the North American Southeast, where Natives increasingly viewed long-distance cargo-carrying as a dangerous and degrading occupation that implied subservience to European colonizers. Indigenous cargo-carrying persisted in Spanish Florida and English Carolina, despite regulation and periodic efforts to improve transportation, taking a heavy toll from Native peoples. Eventually, technological changes reduced but did not eliminate burdening from colonial logistics—but only after Natives exerted immense political pressure through flight, war, and threats of trade embargoes.
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Panich, Lee M. "Archaeologies of Persistence: Reconsidering the Legacies of Colonialism in Native North America". American Antiquity 78, n.º 1 (enero de 2013): 105–22. http://dx.doi.org/10.7183/0002-7316.78.1.105.
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AbstractThis article seeks to define common ground from which to build a more integrated approach to the persistence of indigenous societies in North America. Three concepts are discussed—identity, practice, and context—that may prove useful for the development of archaeologies of persistence by allowing us to counter terminal narratives and essentialist concepts of cultural identity that are deeply ingrained in scholarly and popular thinking about Native American societies. The use of these concepts is illustrated in an example that shows how current archaeological research is challenging long-held scholarty and popular beliefs about the effects of colonialism in coastal California, where the policies of Spanish colonial missionaries have long been thought to have driven local native peoples to cultural extinction. By exploring how the sometimes dramatic changes of the colonial period were internally structured and are just one part of long and dynamic native histories, archaeologies of persistence may help to bring about a shift in how the archaeology of colonialism presents the histories of native peoples in North America—one that can make archaeology more relevant to descendant communities.
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Kaya, Polat. "Search for a Probable Linguistic and Cultural Kinship Between the Turkish People of Asia and the Native Peoples of Americas". Belleten 50, n.º 198 (1 de diciembre de 1986): 650–78. http://dx.doi.org/10.37879/belleten.1986.650.
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This study tries to show probable linguistic and cultural kinship between the Turkish people in Asia and the Native Peoples of Americas, i.e., the north, central and south Americas. In this study, we have shown that the use of the Turkish words "ata" and "apa" for "father and ancestor" and "ana" for "mother" and their derivatives are quite common in the languages of considerable number of the Native Peoples of Americas. The study shows that these three words, i.e., "ata", "apa" and "ana" are probably among the oldest living words in the human languages. In addition, this study points out some other words, aspects of languages and cultures of some of the Native Peoples of Americas which seem to be common with the Turkish people of Asia. The purpose of this study was to indicate with evidence the presence of correlation between the languages of the Native Peoples of Americas and the Turks in Asia and hopefully to attract the attention of linguistic scholars to carry out further studies to possibly illuminate past background of both the Native Peoples of Americas and the Turks of Asia.
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Botiková, Marta. "Folk and Literary Reflections on the Culture of Northwest Coast Indians of the Puget Sound Area of North America". Ethnologia Actualis 19, n.º 1 (1 de junio de 2019): 117–26. http://dx.doi.org/10.2478/eas-2019-0013.
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Abstract Vi Hilbert, collector, performer and activist who worked with the folklore material of the northwestern region, has found somebody to follow in her footsteps in the promotion of the local culture and literature. This somebody is Sherman Alexie, a writer, publicist, poet and scriptwriter who has published around 30 books to date. Like Vi Hilbert, Sherman Alexie, who is three generations younger, proclaims his Native American heritage. He represents it and helps other readers and interested people understand, or join the path towards building this identity. His texts are characterised by a humorous distance as well as an excellent gift of observation. Alexie is one of the most significant figures of the literature of the indigenous Americans and is a textbook example of a new type of narration, which has deep roots in this region and is nurtured. His early works were a great surprise at the time of their publication, both for readers from the Native American community and other Americans. From an ethnological point of view, they are not only a factual source of knowledge, but also provide a perspective for evaluating the culture emically.
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Roik, Elena. "Abstract IA015: The Alaska Native Tumor Registry: Fifty years of cancer surveillance data for Alaska Native people". Cancer Epidemiology, Biomarkers & Prevention 32, n.º 1_Supplement (1 de enero de 2023): IA015. http://dx.doi.org/10.1158/1538-7755.disp22-ia015.
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Abstract Background: Cancer is the leading cause of death among Alaska Native (AN) people. Indigenous people throughout the Circumpolar North experience different patterns of cancer incidence and mortality. The Alaska Native Tumor Registry (ANTR) was established for cancer surveillance among Alaska Native and American Indian (ANAI) people living in Alaska, with data available going back to 1969. Every 5 years, the ANTR releases a comprehensive report on cancer among AN people; latest study provides 50 years of cancer surveillance data. Methods: Cancer data were collected by the ANTR a population-based central cancer registry that records information on AN people. The ANTR has been collecting cancer information according to NCI SEER Program standards since 1969, and has been a full member of the SEER Program since 1999. Five-year annual-average age-adjusted incidence rates were calculated for time-periods ranging 1969–2018. AN data was compared with data for US whites (SEER 9). Mortality rates were calculated for 1994–2018 using data from the National Center for Health Statistics. Results: An estimated 144,274 Alaska Native/American Indian people resided in Alaska in 2015, comprising 19.5% of the Alaskan population. During 2014–2018, there were 2,401 cases of invasive cancer among AN people. The most commonly diagnosed cancers were colorectal (405 cases, 17% of all cancers), lung (373 cases, 16 cancers), and female breast (340 cases, 14% of all cancers). The majority of cancers (40%) were diagnosed at local stage, with 24% diagnosed at regional stage, and 30% at distant stage. However, the pattern varied by cancer site. Among colorectal cancers, just over one third were diagnosed at local and regional stages each, with one quarter diagnosed at distant stage. Over half of lung cancers were diagnosed at distant stage. Among the leading cancers, lung cancer mortality was 1.3 times higher among AN people, and colorectal cancer 2.8 times higher among AN people. Female breast cancer mortality rates were not significantly different between AN people and US White population. Conclusion: Lung cancer was the leading cause of cancer death, followed by colorectal and female breast cancers. These leading cancers are screenable, and preventable through lifestyle modifications. These data provide important information to support cancer prevention and control among AN people. Cancer surveillance has been a valuable tool throughout the Circumpolar North to support reducing the burden of cancer among Indigenous populations. Citation Format: Elena Roik. The Alaska Native Tumor Registry: Fifty years of cancer surveillance data for Alaska Native people [abstract]. In: Proceedings of the 15th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2022 Sep 16-19; Philadelphia, PA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2022;31(1 Suppl):Abstract nr IA015.
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Senior, Nancy. ""Sathans inventions and worships": Two 17th-century clergymen on Native American religions". Studies in Religion/Sciences Religieuses 35, n.º 2 (junio de 2006): 271–90. http://dx.doi.org/10.1177/000842980603500205.
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Roger Williams (1603-1683) and Louis Nicolas (1634-1682?) discuss the native people and religions of North America in different ways. Each wrote a book about an indigenous language; both describe Native customs and religious practices. Both of them believe that any non-Christian is lost, but their references to indigenous religions are different in tone, and reflect their positions in 17th-century controversies. In an apparent paradox based on theological grounds, the man who found New England Puritans not pure enough speaks more tolerantly of non-Christian religions than does the more broadly educated Jesuit.
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Gradie, Charlotte M. "Discovering the Chichimecas". Americas 51, n.º 1 (julio de 1994): 67–88. http://dx.doi.org/10.2307/1008356.
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The European practice of conceptualizing their enemies so that they could dispose of them in ways that were not in accord with their own Christian principles is well documented. In the Americas, this began with Columbus's designation of certain Indians as man-eaters and was continued by those Spanish who also wished to enslave the natives or eliminate them altogether. The word “cannibal” was invented to describe such people, and the Spanish were legally free to treat cannibals in ways that were forbidden to them in their relations with other people. By the late fifteenth century the word cannibal had assumed a place in the languages of Europe as the latest concept by which Europeans sought to categorize the “other.” As David Gordon White has shown, by the time the Spanish discovered America, barbarians were an established component of European mythology, history and theology as well as popular thought, and the categories Europeans employed to describe outsiders date as far back as the Greeks and the Egyptians before them. Therefore, it is not surprising that when they reached Mexico the Spanish easily adopted a word from Nahuatl to describe the Indian peoples of the north whom they believed to be barbarians. This word, chichimeca, which both designated and defined in a very particular way the native peoples of the north Mexican frontier, assumed in Spanish the credibility of longstanding native use, although as we shall see, this was not entirely justified.
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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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Weiner, Robert. "Ritual Roadways and Places of Power in the Chaco World (ca. AD 850-1150)". Review of International American Studies 16, n.º 1 (28 de agosto de 2023): 49–86. http://dx.doi.org/10.31261/rias.13171.
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This paper considers the topic of sacred spaces in North America through the vantage offered by Chacoan roads, monumental avenues constructed by Ancestral Four Corners people of the US Southwest from ca. AD 850-1150. I begin with a critique of the concept of the “sacred” as applied to the Chacoan past, suggesting instead that the Indigenous North American concept of power (in the sense of potent, generative force infused throughout the environment) offers a more culturally relevant framing. Next, I present three examples of locations along Chacoan roads that I argue were recognized as places of power due to the inherent landscape affordances of these locales. I close by briefly describing some of the practices carried out along Chacoan roads and drawing a connection between the understanding of “sacredness” evidenced through the archaeology of Chacoan roads and contemporary Native American activist efforts to protect landscapes of great power and meaning.
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Jacobs, Jaap. "Early Dutch Explorations in North America". Journal of Early American History 3, n.º 1 (2013): 59–81. http://dx.doi.org/10.1163/18770703-00301004.
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The Tawagonshi document suggests that an official treaty was conducted between the Dutch and Native Americans in 1613. Yet a close look at the background of Dutch-Native interaction in the Hudson and Delaware Valleys during the 1610s throws doubt on the historical veracity of the document. Prior to 1621, Dutch traders did not have any need for an official treaty with local Indian groups on behalf of the authorities in the Dutch Republic, nor were they authorized to engage in such treaty-making. Thus any agreement cannot be construed to be a treaty between sovereign nations. Yet there is reason to believe that Dutch traders and local native people entered into some form of negotiation. The Dutch building of Fort Nassau on native lands and the military collaboration of which the Kleyntjen affair is evidence suggest as much.
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Warry, Wayne. "2009 American Anthropological Association Meeting, New Orleans, LA, Session on Culture, Health and Aging in Native North American Communities". Anthropology & Aging 33, n.º 1 (1 de febrero de 2012): 10–22. http://dx.doi.org/10.5195/aa.2012.47.
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Introduction: Wayne WarryMarie’s Story Of Aging Well: Toward New Perspectives on the Experience Of Aging For Aboriginal Seniors in CanadaSyvia Abonyi Marie Favel, Ile a la CrosseMistreatment and the Meaning of Respect for Native EldersLori L. Jervis William Sconzert HallForgetting and Forgotten: Dementia in Aboriginal SeniorsKristen Jacklin and Wayne WarryUnderstanding Aging: Culture, Cognitive Health and Contemporary Aboriginal People’s Experience with DementiaJessica PacePerspectives on Brain Autopsy, Diabetic Amputation, and End-of-Life Issues among Elderly American Indian People Neil Henderson, L. Carson Henderson, Ryan Blanton and Steven GomezDiscussion: Robert C. Harman and Wayne Warry
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Moreno-Mayar, J. Víctor, Lasse Vinner, Peter de Barros Damgaard, Constanza de la Fuente, Jeffrey Chan, Jeffrey P. Spence, Morten E. Allentoft et al. "Early human dispersals within the Americas". Science 362, n.º 6419 (8 de noviembre de 2018): eaav2621. http://dx.doi.org/10.1126/science.aav2621.
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Studies of the peopling of the Americas have focused on the timing and number of initial migrations. Less attention has been paid to the subsequent spread of people within the Americas. We sequenced 15 ancient human genomes spanning from Alaska to Patagonia; six are ≥10,000 years old (up to ~18× coverage). All are most closely related to Native Americans, including those from an Ancient Beringian individual and two morphologically distinct “Paleoamericans.” We found evidence of rapid dispersal and early diversification that included previously unknown groups as people moved south. This resulted in multiple independent, geographically uneven migrations, including one that provides clues of a Late Pleistocene Australasian genetic signal, as well as a later Mesoamerican-related expansion. These led to complex and dynamic population histories from North to South America.
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Willard, William. "Contemporary Native Peoples of the Americas: Contemporary Cultures of Native American Communities in South America, Meso America, and North America". Wicazo Sa Review 3, n.º 2 (1987): 44. http://dx.doi.org/10.2307/1408988.
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Parke-Sutherland, Tina. "Ecofeminist Activism and the Greening of Native America". American Studies in Scandinavia 50, n.º 1 (30 de enero de 2018): 123–49. http://dx.doi.org/10.22439/asca.v50i1.5697.
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Ancient female-centered Native American myths reveal pre-colonial attitudes about gender, gender roles, and sexuality as well as about human persons’ essential relations with the non-human world. Girls and women in these stories variously function as creators, embodiments of the sacred, and culture-bringers. After settler colonialism, the subsistence contract embodied in these women-centered myths was broken. On Native lands, unparalleled ecological disaster followed. Since then, Native people and their lands have suffered. Women and girls have doubly suffered from the colonizing culture and its patriarchal institutions as well as from their own cultures’ adopted misogyny. But in the last few decades, Native girls and women have taken the lead in rejecting the false choice between prosperity and sustainability. Their ecofeminist activism has spread throughout Native America, perhaps most successfully in the Southwest with the Hopi and Navajo Black Mesa Water Coalition and in North Dakota with the Water Protectors encampment on the Standing Rock Reservation to block the Dakota Access Oil Pipeline. This essay details those two inspirational projects that, in the words of Pueblo poet Simon Ortiz, bear witness to “a spring wind / rising / from Sand Creek.”
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Shostak, Oksana G. "FORMATION OF NATIVE AMERICAN WRITTEN LITERARY TRADITION". Alfred Nobel University Journal of Philology 2, n.º 22 (2021): 98–111. http://dx.doi.org/10.32342/2523-4463-2021-2-22-8.
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Article deals with the attempt to describe the creating of Native American and First Nations of Canada written literature. The aim of our study is to characterize the phenomenon of the literary struggle for Indian independence as a historically determined phenomenon of cultural, literary and historical process in North America, in the context of cultural and literary search and transformations of Native American identities that take place in the context of indigenous peoples' adaptation to white expansion on the continent during the eighteenth and twenty-first centuries. In the article we used such methods as: historical-literary and historical-cultural methods as well as elements of structural analysis. The research deals with the ways of actualizing one of the most powerful concepts of the modern world – that of ethnicity, which stands out as a constituent of the basic Native American identity concept originated in the late 20th – early 21st centuries. The relevance of the research is determined by the importance of conducting more profound study of the concept that went through the objective stages of conceptualization and got fixed in the Indigenous Studies. Identity is manifested as a subjective feeling of belonging to a particular social group and at the same time it is a source of inspiration and continuity of each individual. The existence of the identity phenomenon is caused by the social context and the inviolability of social ties in society. The study of the North American identity has been and remains a problem with inexhaustible potential for researchers up to now. Identity becomes a form of literary discourse, causing self-discovery, self-interpretation, and the opportunity to transform into the “other” in one`s own country. Native American identity can be presented as a theory of social proximity and distance or as an interpretive scheme of gradual and direct discovery of oneself and the surrounding social reality through literature and social network communication. Anyhow interpretation of indigenous identity must be largely determined by a set of political, philosophical, historical, cultural, religious, ethnic concepts that dominate in given circumstances, determining the originality of indigenous identity in these circumstances. Today makes us witness a progressive development of American Indian identity in both cultural and civilizational and psychological dimensions through literary texts. The focus of the research is on the manifestations of the Indigenous national identity as a modern interdisciplinary phenomenon and the analysis of its projections in fiction. Theoretical and methodological foundations for understanding national identity in philosophy, culture, history, literary studies are determined, the ways of modeling national identity in contemporary Native American literature are traced. There are three dominant criteria of identity in such literary works: indigenous identity as a collective or personal feeling, manifestation or form of social consciousness, a social or individual-psychological phenomenon; fundamental identity as a doctrine, ideology or worldview, a systematized view of the world within a certain set of cultural and religious concepts; fundamental identity as a political movement, a political program based on ideology, doctrine or convictions.
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Silliman, Stephen W. "Culture Contact or Colonialism? Challenges in the Archaeology of Native North America". American Antiquity 70, n.º 1 (enero de 2005): 55–74. http://dx.doi.org/10.2307/40035268.
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What has frequently been termed “contact-period“ archaeology has assumed a prominent role in North American archaeology in the last two decades. This article examines the conceptual foundation of archaeological “culture contact” studies by sharpening the terminological and interpretive distinction between “contact” and “colonialism.” The conflation of these two terms, and thereby realms of historical experience, has proven detrimental to archaeologists’ attempts to understand indigenous and colonial histories. In light of this predicament, the article tackles three problems with treating colonialism as culture contact: (1) emphasizing short-term encounters rather than long-term entanglements, which ignores the process and heterogeneous forms of colonialism and the multifaceted ways that indigenous people experienced them; (2) down-playing the severity of interaction and the radically different levels of political power, which does little to reveal how Native people negotiated complex social terrain but does much to distance “contact” studies from what should be a related research focus in the archaeology of African enslavement and diaspora; and (3) privileging predefined cultural traits over creative or creolized cultural products, which loses sight of the ways that social agents lived their daily lives and that material culture can reveal, as much as hide, the subtleties of cultural change and continuity.
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Clair, Muriel. "“Seeing These Good Souls Adore God in the Midst of the Woods”". Journal of Jesuit Studies 1, n.º 2 (12 de marzo de 2014): 281–300. http://dx.doi.org/10.1163/22141332-00102008.
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Up to 1647, Jesuit missionaries in New France attempting to evangelize nomadic Algonquians of North America’s subarctic region were unable to follow these peoples, as they wished, in their seasonal hunts. The mission sources, especially the early Jesuit Relations, indicate that it was Algonquian neophytes of the Jesuit mission villages of Sillery and La Conception who themselves attracted other natives to Christianity. A veritable Native American apostolate was thus in existence by the 1640s, based in part on the complex kinship networks of the nomads. Thus it appears that during that decade, the Jesuits of New France adopted a new strategy of evangelization, based partly on the kinship networks of the nomads, which allowed for the natives’ greater autonomy in communicating and embracing Catholicism. A difficulty faced by the Jesuit editors of the Relations was how to concede to the culture of the nomads without offending their devout, European readers of the era of the “great confinement,” upon whom the missionaries depended for financial support. One way the Jesuits favorably portrayed nomadic neophytes—who were often unaccompanied by a missionary in their travels—was by underscoring the importance during hunting season of memory-based and material aids for Catholic prayer (Christian calendars, icons, rosaries, crucifixes, oratories in the woods, etc.). Thus, in the Jesuit literature, the gradual harmonization between Native American mobility and the Catholic liturgy was the key feature of the missionaries’ adaptation to the aboriginal context of the 1640s—a defining period for the Jesuit apostolate in North America through the rest of the seventeenth century.
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Crane, Sara. "Jung and the Native American Moon Cycles: Rhythms of influence". Ata: Journal of Psychotherapy Aotearoa New Zealand 9, n.º 1 (30 de agosto de 2003): 110–11. http://dx.doi.org/10.9791/ajpanz.2003.13.
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Michael Owen is a Jungian psychotherapist who began his life and work in Canada and now practices in New Zealand. The inspiration for this book came primarily from the author's experience with the wisdom of the Peoples of Turtle Island (North, South and Central America). He proposes that these traditions and those of analytical psychology balance and enhance each other.
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Silva, Heleno Florindo da y José Luiz Quadros de Magalhães. "Os povos originários de Abya Yala e as novas tendências constitucionais latino-americanas: reflexos conceituais ao debate acerca da democracia no século XXI". REVISTA QUAESTIO IURIS 15, n.º 4 (31 de diciembre de 2022): 1852–76. http://dx.doi.org/10.12957/rqi.2022.64817.
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ResumoPressupondo que precisamos voltar os olhos para o contexto atual e buscar, a partir de nossas próprias entranhas histórico-político-sociais, possíveis respostas a muitas das angústias do tempo presente, o estudo à lume, tem como objetivo geral, analisar, mesmo que brevemente, os fundamentos racionais ínsitos aos saberes e conhecimentos dos povos originários de nosso continente sul-latino-americano (Abya Yala), como substrato epistemológico capaz de transformar o debate, eurocêntrico e a partir dos interesses e necessidades do Norte Global, do sentido e simbologia constitucional e democrático, a fim de buscar resposta, por meio de uma abordagem metodológica múltiplo-dialética, ao seguinte problema de pesquisa: os fundamentos racionais a partir do conhecimento e dos saberes dos povos originário de Abya Yala e que hoje sustentam as chamadas novas tendências constitucionais latino-americanas, são capazes de nos permitir identificar um caminho de transformação, por meio da libertação da diversidade e de uma construção dialógica, do ideal democrático, de corte liberal e estabelecido a partir dos interesses e necessidades dos países do Norte Global, especialmente, Europa Ocidental e Estados Unidos da América?Palavras-chave: – Povos Originários; Abya Yala; Constitucionalismo Latino-Americano; Democracia AbstractAssuming that we need to turn our eyes to the current context and seek, from our own historical- political-social entrails, possible answers to many of the anxieties of the present time, the current study has as its general objective, to analyze, even if briefly , the rational foundations inherent to the knowledge and knowledge of the native peoples of our South Latin American continent (Abya Yala), as an epistemological substrate capable of transforming the debate, Eurocentric and based on the interests and needs of the Global North, of meaning and symbology constitutional and democratic, in order to seek an answer, through a multiple-dialectical methodological approach, to the following research problem: the rational foundations from the knowledge and knowledge of the peoples originating in Abya Yala and who today support the so-called new trends Latin American constitutional laws, are capable of allowing us to identify a path of transformation, through the liberation of div ersity and a dialogic construction, of the democratic ideal, with a liberal cut and established from the interests and needs of the countries of the Global North, especially Western Europe and the United States of America?Keywords: – Native Peoples; Abya Yala; Latin American Constitutionalism; Democracy
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Setzer, William. "The Phytochemistry of Cherokee Aromatic Medicinal Plants". Medicines 5, n.º 4 (12 de noviembre de 2018): 121. http://dx.doi.org/10.3390/medicines5040121.
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Background: Native Americans have had a rich ethnobotanical heritage for treating diseases, ailments, and injuries. Cherokee traditional medicine has provided numerous aromatic and medicinal plants that not only were used by the Cherokee people, but were also adopted for use by European settlers in North America. Methods: The aim of this review was to examine the Cherokee ethnobotanical literature and the published phytochemical investigations on Cherokee medicinal plants and to correlate phytochemical constituents with traditional uses and biological activities. Results: Several Cherokee medicinal plants are still in use today as herbal medicines, including, for example, yarrow (Achillea millefolium), black cohosh (Cimicifuga racemosa), American ginseng (Panax quinquefolius), and blue skullcap (Scutellaria lateriflora). This review presents a summary of the traditional uses, phytochemical constituents, and biological activities of Cherokee aromatic and medicinal plants. Conclusions: The list is not complete, however, as there is still much work needed in phytochemical investigation and pharmacological evaluation of many traditional herbal medicines.
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Mangone, Carlos A. "Argentina". International Psychogeriatrics 8, S3 (mayo de 1997): 473–78. http://dx.doi.org/10.1017/s1041610297003888.
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Argentina covers an area of 3 million square kilometers, with almost one third of the population living in the capital district of Buenos Aires and the greater Buenos Aires area (the neighborhoods surrounding the capital district). Like other Latin American countries, Argentina is populated by a mixture of different ethnic cultures; however, unlike other Latin American countries, most Argentinians are of central and west European descent. People older than age 50 are mainly European immigrants or first- or second-generation Europeans. The mestizos—a fusion of Europeans and native Argentinians—are the second largest ethnic group, followed by the natives, most of whom live in the central and north part of the country. Argentinian aborigines have been largely eradicated, consisting of a small community confined to special reserves. Volga German descendants are grouped in large colonies in the central and eastern regions of the country.