Artículos de revistas sobre el tema "White Mountain Indian Reservation"

The Night Watchman is a novel published by Native American woman writer Louise Erdrich in 2020. The book tells the story of an Indian tribe located in the Turtle Mountain Reservation in the 1950s which makes arduous efforts to prevent the US government from enacting Termination Bill and relocation plan. The author vividly displays the unity of the tribal people in the Turtle Mountain Reservation. At the same time, the images of American Indian women are portrayed in details. In the mainstream white society, Indian images, especially Indian women’s images, always seem to be shrouded in mystery due to the long-term neglect and discrimination. At the time, Indian women were facing two crises: firstly, as women, they failed to avoid the fate of being persecuted; Secondly, as the members of the Indian community, their tribal survival and development were under threat. Therefore, analyzing the images of American Indian women in Erdrich’s The Night Watchman not only enables the public to pay attention to the identity and awareness of Native American women, but also helps readers better understand how the female characters in the book shape their unique gender and cultural identity through persistence and resistance.

This study aims to describe the epidemiology of unintentional injury deaths among American Indian residents of the Fort Apache Indian Reservation between 2006 and 2012. Unintentional injury death data were obtained from the Arizona Department of Health Services and death rates were calculated per 100 000 people per year and age adjusted using data obtained from Indian Health Service and the age distribution of the 2010 US Census. Rate ratios were calculated using the comparison data obtained through CDC’s Web-based Injury Statistics Query and Reporting System. The overall unintentional injury mortality rate among American Indians residing on the Fort Apache Indian Reservation between 2006 and 2012 was 107.0 per 100 000. When stratified by age, White Mountain Apache Tribe (WMAT) mortality rates for all unintentional injuries exceed the US all races rate except for ages 10–14 for which there were no deaths due to unintentional injury during this period. The leading causes of unintentional injury deaths were MVCs and poisonings. Unintentional injuries are a significant public health problem in the American Indian and Alaska Native communities. Tribal-specific analyses are critical to inform targeted prevention and priority setting.

White pine blister rust, caused by Cronartium ribicola J.C. Fisch., was found on southwestern white pine (Pinus flexilis James var. reflexa Engelm., synonym P. strobiformis Engelm.) near Hawley Lake, Arizona (Apache County, White Mountains, 34.024°N, 109.776°W, elevation 2,357 m) in April 2009. Although white pines in the Southwest (Arizona and New Mexico) have been repeatedly surveyed for blister rust since its discovery in the Sacramento Mountains of southern New Mexico in 1990 (1,2), this was the first confirmation of C. ribicola in Arizona. Numerous blister rust cankers were sporulating on 15- to 30-year-old white pines growing in a mixed conifer stand adjacent to a meadow with orange gooseberry bushes (Ribes pinetorum Greene), a common telial host in New Mexico. Most of the observed cankers were producing their first aecia on 5-year-old branch interwhorl segments (i.e., formed in 2004). The two oldest cankers apparently originated on stemwood formed about 14 and 21 years before (1995 and 1988). Neither uredinia nor telia were seen on expanding gooseberry leaves in late April, but these rust structures were found later in the season. Voucher specimens deposited in the Forest Pathology Herbarium-Fort Collins (FPF) were determined by host taxa and macro- and microscopic morphology as C. ribicola–white pine with typical cankers, aecia, and aeciospores (1). Six collections of aeciospores from single, unopened aecia provided rDNA sequences (ITS1-5.8S-ITS2, primers ITS1F and ITS4) with two different repeat types (GenBank Accession Nos. HM156043 and HM156044 [J. W. Hanna conducted analysis with methods described in 3]). A BLASTn search with these sequences showed 100 and 99% similarities, respectively, with sequences of C. ribicola, including accessions L76496, L76498, and L76499 from California (4). Additional reconnaissance of white pines on the Fort Apache Indian Reservation and neighboring Apache-Sitgreaves National Forests was conducted from May through September 2009. Although the blister rust infestation was distributed over more than 100 km2 of forest type, infected trees were restricted to mesic and wet canyon bottoms (climatically high-hazard sites) and were not found on dry sites–even where aecial and telial hosts occurred together. Recent dispersal within the White Mountains was suggested by a presence of infected gooseberry plants on several sites where infected white pines were not yet evident. Geils et al. (1) concluded that the initial infestation in New Mexico had originated by long-distance, aerial transport from California to the Sacramento Mountains in 1969. Since then, numerous additional infestations in the Southwest have been discovered; but we do not know which of these (including Arizona) resulted by dispersal from California or New Mexico. Although rust may eventually infest many host populations in the Southwest and disease may kill most trees in some locations, differences in site hazard and spread provide managers with numerous opportunities to maintain white pines and Ribes spp. References: (1) B. Geils et al. For. Pathol. 40:147, 2010. (2) F. Hawksworth. Plant Dis. 74:938, 1990. (3) M.-S. Kim et al. For. Pathol. 36:145, 2006. (4) D. Vogler and T. Bruns. Mycologia 90:244, 1998.

William Yellow Robe Jr.’s Where the Pavement Ends: Five Native American Plays is his representative drama collection published in 2000. These five dramas faithfully present Indian’s life in Reservation in the 1970s. Based on the perspective of Internal Colonialism, this paper reveals the economic situation, political rights, and Civil Movement of Indian in Reservation. How does the Reservation System affect Indian in the 20th Century? This essay argues that Indian Reservation is the product of White colonization, and the negative effects brought by Whites’ colonization cannot be eliminated. Even today, Indian still struggles to find their place in American society.

Abstract Building and maintaining successful relationships between Indian reservations and University faculty create opportunities to improve educational outcomes for American Indian students and increase the diversity of young people who consider attending college. The University of Minnesota and the White Earth Reservation developed an ongoing, outdoor-based summer school program on the Reservation, which has been successful in a number of ways. Factors to consider in the development and maintenance of such a cross-cultural program are presented.

This study delved into the cultural identity of American Indians residing in the Spokane reservation area, with a focus on Sherman Alexie's collection of stories, "The Lone Ranger and Tonto Fistfight in Heaven." The stories portrayed various aspects of the divide between American Indians and white people, as well as the distinctions between reservation-based Indians, urban Indians, modern Indians, and traditional Indians. The main objective of the research was to explore how the identity of American Indians is depicted in Alexie's book using Homi K Bhabha's cultural identity theories of hybridity and mimicry. This study employed the literary criticism method, particularly postcolonial studies, to analyze the representation of hybridity and mimicry. The primary data source for this investigation was the collection of short stories, "The Lone Ranger and Tonto Fistfight in Heaven," by Sherman Alexie. The data was gathered from the text, identifying words or sentences that illustrate the representation of hybridity and mimicry in the stories. The data collection techniques include reading and note-taking strategies. This study revealed two main aspects of Indian cultural identity: Hybridity, characterized by a blend of Indian and white culture, evident in language, behavior, ways of thinking, and lifestyles. Then Mimicry, seen in Indian behavior, lifestyle, and ways of thinking that resemble those of white people. In conclusion, the research highlighted how Indian cultural identity in Sherman Alexie's work reflects both hybridity and mimicry, shedding light on the complexities of cultural assimilation and adaptation in American Indian communities.

Louise Erdrich is widely acclaimed as one of the most significant writers of the contemporary Native American literature. Her first novel Love Medicine represents the lives of Chippewa Indians on the Turtle Mountain Indian Reservation. This paper intends to give a detailed analysis of the living plight of Native Americans in Love Medicine from three perspectives and explores the deep roots of their embarrassment. Also, the paper points out the significance of the existence and preservation of the unique Indian culture under the global multi-cultural background and gives some strategies for the survival of Native Americans.

The purpose of this article is to discuss the idea of an Indian identity and the Native American Dream in Sherman Alexie’s short story “One Good Man.” In this story, Alexie introduces the idea of the Indian constructed by the White Americans and attempts through his characters to redefine that concept by deconstructing all the different stereotypes created by the White American society. In order to do this, he also introduces the idea of the American Dream that he calls the “Native American Dream” to express the social inequality and hopeless existence of the Indian community always immersed in an ironic and comic discourse. In this sense, Alexie proposes a new definition of the Indian identity looking back to culture, tradition and the space of the reservation. He creates in his fiction a space of contestation and resistance opening a new voice for the Native American identity.

In 1887 the Office of Indian Affairs requested that the Army evict the handful of white trespassers who claimed over 90 percent of the Round Valley Reservation in Northern California. The trespassers turned to local courts to block their evictions, and a county judge dispatched the Mendocino County sheriff to arrest the federal officer who persisted with his orders. The ensuing "Round Valley War" shows that, although elites associated with Indian affairs took federal supremacy on Indian Reservations for granted, and while historians have also tended to treat the West, and "Indian Country" in particular, as a domain where federal prerogatives reigned supreme, in the aftermath of the Civil War anti-statism and Democratic localism presented effective counterclaims to the coercive power of the federal state.

Abstract We documented the effects of the white pine weevil, a native insect, on the development of 30-to 80-yr-old white pine in 17 well-stocked plantations in northern Wisconsin and 150-yr-old white pine on the Menominee Indian Reservation in northeastern Wisconsin. Thirty-four plots with unsuppressed white pine were located in these plantations. Of these plots, 79.4% averaged at least 165 white pine crop trees per acre and were considered to be sufficiently stocked with crop trees. A total of 411 trees that satisfied crop tree criteria were evaluated, and 87.3% had identifiable weevil injury. The number of weevil injuries ranged from zero to six in the lower 17 ft of the tree and averaged 2.1 injuries. In 101 dominant/codominant white pines that were 150 yr old, volume lost to crook was 0.1%. The lower 16 ft of these felled trees were sectioned and contained an average of 3.3 weevil injuries. Stocking and management are key to minimizing the effects of white pine weevil on white pine. North. J. Appl. For. 16(4):185-190.

Over the years, much of the folklore of breastfeeding has been lost because women did not write history, they told stories. This article shares breastfeeding lore from stories told to the authors by American Indian women from the Eastern Shoshone and Northern Arapaho tribes on the Wind River Reservation near Lander, Wyoming. These women related stories describing treatment for milk fever (mastitis), the white man’s influence on mother/baby separation and its outcome, elderly women inducing lactation, breastfeeding and birth control, and how women dressed for ease of breastfeeding in former times. It is with appreciation for other cultures that we add this information from American Indians to the archives of breastfeeding history.

Objectives: American Indian adolescents who reside on or near reservations report higher levels of substance use than adolescents in other racial/ethnic groups. Little research has addressed patterns of use, which have important implications for prevention and treatment planning. The objective of our study was to describe substance use among a large, population-based sample of American Indian and white students who lived on or near reservations. Methods: We obtained data from 4964 students in grades 7-12 attending 46 schools on or near reservations throughout the United States during 4 academic years (2009-2013). Measures assessed current substance use for alcohol, heavy drinking, marijuana, cigarettes, inhalants, and other drugs. We used latent class analysis to identify patterns of substance use by grade group (grades 7-8 and grades 9-12) and race (American Indian or white). Results: For American Indians in both grade groups, we found 4 classes of substance use (in order of size): (1) nonusers; (2) marijuana and cigarette users; (3) alcohol, marijuana, and cigarette users; and (4) polysubstance users. For white students, we found 2 classes (nonusers and polysubstance users) among younger students and 4 classes (nonusers; alcohol, marijuana, and cigarette users; alcohol and cigarette users; and polysubstance users) among older students. Conclusion: We found significant differences in substance use patterns, especially at younger ages, between reservation American Indian students and white students attending the same schools. Combinations of substances used by American Indian adolescents were most likely to include marijuana, as compared with alcohol for white adolescents. Identifying subpopulations of users allows the design of interventions that will more efficiently and effectively address prevention and treatment needs of groups of individuals than would a one-size-fits-all approach.

Menominee Tribal Enterprises (MTE Ltd., Keshena, WI) forest products were certified as sustainably managed in 1992 in recognition of their past performance and commitment to sustained-yield, community based forestry. Their forestry operations are planned and coordinated at the Menominee Forestry Center and represent the cooperative efforts of three agencies: (1) Menominee Tribal Enterprises, (2) Wisconsin Department of Natural Resources and (3) the Bureau of Indian Affairs. After 140 years of harvesting, about 63% of the productive forest land (55,850 ha) within the Menominee reservation is thought to be fully stocked today and includes many impressive stands of large white pine, sugar maple and red oak. In October 1995, Menominee foresters organized a tour of the Reservation forests and explained their forest management practices. In this paper, some highlights of what was observed and learned during the tour are described, including the Menominee's approach to forest management and their main forest management activities. Key words: Menominee, partial cutting, forest sustainability, forest certification

AbstractIn 1911, Elaine Goodale Eastman, longtime editor of writing by her husband, Indigenous writer Charles Eastman (Ohiyesa), published Yellow Star, a narrative for white family audiences. Both the Eastmans’ already-troubled marriage and their parenting of mixed-race children illuminate the text, as does their history of linked authorial experiences. Anticipating twenty-first-century battles over competing historical narratives about Indigenous peoples in school curricula and public discourse, Yellow Star’s depiction of history-in-the-making underscores intersections between the domestic and the public, as well as between communal lived experience and larger social issues. The text simultaneously claims a potential role for young people’s literature in the cultural construction of historical understanding. Eastman’s main character, Stella/Yellow Star, arrives in a fictional New England village as an orphan of the Wounded Knee Massacre. Determined to continue valuing her Indigenous community, Stella models both a particular brand of assimilation and resistance to its would-be totalizing power. Before returning west to teach children of her tribe, she also articulates an alternative historical voice. Yellow Star draws on Eastman’s background as a white woman involved in assimilationist education. Progressive in her commitment to on-reservation learning rather than boarding schools, Goodale Eastman was nonetheless implicated in white culture’s racial hierarchies.

This essay is offered as a tribute to Golden Hill Paugussett Chief Big Eagle and his defiance of the entrenched racism to which his tribal community has been subjected. I situate this analysis in Connecticut in the early 1970s at a moment of particular historical significance in tribal nations' centuries-long struggles to assert their sovereignty, defend reservation lands, and ensure their futures. I analyze how the racialization of Native peoples in Connecticut informed the state's management of “Indian affairs” in this period and argue that the virulent racism of the state's antirecognition policy in the late twentieth century reflects a long history of institutionally embedded racist policies and practices. In this essay, I call for politically engaged, antiracist research that is concerned with understanding the complexities of tribal sovereignty asserted in local contexts in which governmental control of Indian affairs reproduces and validates White-supremacist ideology.

Abstract Whitemen’s schools historically ignore or marginalize non-European cultures, and fail to recognize the cultural capital that non-White students and families bring to the school setting. This article examines the change in attitudes of a small group of California Indian artists after an off-Reservation school district recognized their nondominant cultural capital. Empowered for 3 years to infuse local cultural knowledge and traditional arts practices into elementary-, middle-, and high-school curriculum, Native artists became key actors in the district’s Native Arts Program. In looking for remnants of a cultural arts curriculum 2 years after this initiative was denied additional state funding, this interpretive research found little evidence of ongoing curricular change. Unplanned, albeit more lasting, side effects of this collaborative school—Indian community arts program were normative changes having more to do with Native artists’ status, artistic agency, and perception of the role dominant culture schools should play in Native cultural continuance.

Scholars have increasingly focused on the ideological motivations for national Progressive Era welfare policies by examining a few eastern or midwestern cities; relief efforts in rural communities and the American West have been largely overlooked. What shaped local Progressive Era relief policies was not new social welfare ideas but, rather, local circumstances-economies, settlement patterns, environmental conditions, religious beliefs, kinship ties, philanthropic practices, and local of�cials' decisions. Because these circumstances varied from county to county, stark differences appear when examining local relief practices. Who received aid, assistance levels, durations on relief, and types of aid varied considerably between two rural Colorado counties, Costilla and Lincoln. Local circumstances also affected attempts to transform annuities and rations on the Ute Mountain Ute Indian Reservation into a form of poor relief. The decentralized nature of America's welfare state allowed these dramatic differences in relief practices to become a de�ning element of the Progressive Era.

Abstract Traditional national forest management provided the model for Indian forest management up to the Tribal Self-Governance Act of 1994. Now, tribal sovereignty provides a new foundation for Native American forest management that offers the potential for integrating ecological and cultural values. Two tribes--the White Mountain Apache of Arizona and the Menominee of Wisconsin--are incorporating long-term forest practices while clarifying social and economic incentives.

Distinctive developments in an Arab sultanate. Relatively few people around the world react with instant recognition when the Sultanate of Oman is mentioned. This may however be changing as international news media focus ever more strongly on events in the Arab world and on the strategic significance of the Persian Gulf. There are many who misunderstand the spoken word ‘Oman’ as ‘Amman’ and therefore think erroneously of the Hashemite Kingdom of Jordan. Oman, however, is a beautiful and hospitable country possessing white sand beaches, rugged mountain ranges, breathtaking cave systems, a long and somewhat surprising history, and an English of its own.

This article tracks the nuns who in 1864 established a boarding school and convent at St. Ignatius, Montana Territory, on the Flathead Indian Reservation. It excavates how the nuns’ notion of spiritual sacrifice and suffering fortified them to keep going in the face of the challenges of begging. Yet, their begging from gold miners was more than simply an act of self-sacrifice. Begging was also environmental labor and environmentally shaped labor. Begging was gendered. Begging was deeply interconnected with the U.S. settler empire, which included displacing Indigenous people, creating reservations, running boarding schools, fostering white settlement, establishing territories, building infrastructure, and following mineral rushes. Nuns narrated their labor as spiritual sacrifice, yet this framing decontextualized and obscured the violence and dispossession that their labor entailed. This article is part of a special issue of Pacific Historical Review, “Religion in the Nineteenth-Century American West.”

Resource sustainability requires a thorough understanding of the influence of forest management programs on the conservation of genetic diversity in tree populations. To observe how differences in forest structure affect the genetic structure of eastern white pine ( Pinus strobus L.), we evaluated six eastern white pine sites across the 234 000 acre (1 acre = 0.4046856 ha) Menominee Indian Reservation in northeastern Wisconsin (45°00′N, 88°45′W). The six sites sampled for nuclear and chloroplast DNA microsatellite markers were of contrasting densities and managed by different management systems: shelterwood, pine release, plantation, and old growth. Three of the sites had natural regeneration, which was also sampled. Mean values of spatial genetic autocorrelation were positive in all mature populations and variable; the strongest spatial structuring of genes occurred in the least disturbed old-growth site (I – E(I) = 0.031). Genetic structuring at the historical old-growth site fit the isolation-by-distance model for a neighborhood size of 130 individuals. Significant inbreeding occurred in five populations, but the seedling or sapling populations as a group (f = 0.088) are significantly less inbred than the local mature populations (f = 0.197). The increase in heterozygosity between generations was attributed to harvesting having reduced the spatial genetic structure of the mature trees.

AbstractScholars have treated British colonial rule in India and the internal colonization of the United States in the nineteenth century as analytically distinct moments. Yet these far-flung imperial projects shared a common set of anxieties regarding land and labor. This paper seeks to conceptualize the Criminal Tribes Act of 1871 in India and the Indian Appropriation Acts of 1851–1871 in the United States as part of a congruent effort to manage and define the labor force in the context of the intensified expropriation of land. In the complement to agricultural improvement programs, British and American colonizers sought to rehabilitate itinerant populations to create a labor pool endowed with suitable qualities for unleashing the productive capacity of land. While in India the cumulative effect of criminal tribes legislation was inclusive in that members of criminal tribes were purportedly reformed in preparation for joining the colonial labor force, reservation policy in the United States excluded Native Americans from lands that were the preserve of white labor while simultaneously laying the groundwork for assimilation.

Context: American Indian communities have been disproportionately affected by the COVID-19 pandemic, with school closures exacerbating health and education disparities. Program: Project SafeSchools' COVID-19 school-based testing program utilized federal and state funding to provide weekly pooled testing with follow-up rapid antigen testing to students and staff from the White Mountain Apache Tribe and Navajo Nation. Implementation: The project provided partner schools with training and continual logistical and technical support to aid in school-based testing and adherence to state and local reporting requirements. Evaluation: Using the EPIS (Exploration, Preparation, Implementation, and Sustainment) framework, we identified facilitators and barriers to successful program function. While community support and buy-in were essential for successfully implementing school-based testing in these communities, communication, school staff turnover, and funding are among the most significant challenges. Discussion: Community partnerships in American Indian communities involving schools and local health authorities can successfully implement testing protocols by remaining flexible and working together to maintain strong lines of communication.

A field experiment for evaluating indices of weed management and economics of baby corn (Zea mays L.) was conducted at the research farms of Mountain Livestock Research Institute, Kashmir, Jammu and Kashmir during the rainy (kharif) season of 2014 and 2015. The experiment comprising 11 treatments [Farmers practice (W1); earthing-up and weeding at 30 and 45 DAS (W2); atrazine @ 1.5 kg a.i./ha pre-emergence at 1 DAS (W3); atrazine @ 1.5 kg a.i./ha early post-emergence at 10 DAS (W4); straw mulch (@ 1 kg/m2 paddy straw) at 1 DAS (W5); straw mulch (@ 1 kg/m2 brown sarson) at 1 DAS (W6); polyethylene mulch (90 mm black) at 1 DAS (W7); polyethylene mulch (90 mm white) at 1 DAS (W8); saw mulch (1.5 cm depth) at 1 DAS (W9); weedy check (W10) and weed-free (W11)] was laid out in a randomized complete-block design 3 replications. Treatment W11 recorded significantly lowest weed density (2.03) and dry-matter accumulation, but the highest cob yield among all the treatments, whereas the highest values of weed density and dry-matter accumulation were recorded in the W10 treatment. The highest cob yield with and without husk was recorded in weed-free plot followed by the black and white polythene mulched plots, respectively. The husked and unhusked cob yield in black polythene-mulched treatments was higher than the weedy check and farmers practice by 32 and 41% and 7 and 11%, respectively. The highest net profit (`91,760 and `94,994) and benefit: cost ratio (1.54 and 1.58) for 2014 and 2015, respectively, was recorded for earthing-up and weeding at 30 and 45 DAS treatment. However, white polyethylene recorded the lowest values of net returns (`45,802 and `48,128) and benefit: cost ratio (0.45 and 0.47) for 2014 and 2015

Student unrest has been a grave phenomenon and syndrome to educational system in India and world as such. Time and again student organizations give call for agitations to protest their dissent which is either just or unjust, causing violence and civic disturbance. Social anomaly of Indian society and politicization of student folk has further made the educational institutions more vibrant and dynamic organizations. The recent outburst of upper strata to dissent the OBC reservation in the elite higher educational institutions and that of Gujjar community to claim ST status ended in violence towards self and society. Any protest if it is ideology-based is activism; if it fosters violence-ideology it is unrest. Phenomenon of this nature brings to fore challenging issues related to democratic system. Whether means justify end or else it is conviction that the democratic institutions and political leadership respond to violence ideology. Or else is it social insensitivity that the Indian society is prone, which indicates apathy to peaceful means that do not yield any just benefits. Any restive outburst all over the world involves youth force especially from the institutions of higher education. Emerging postmodernism with changing socio-cultural context in the wake of neo-liberalism is a great challenge to the higher education. Indian society in post-independence period is passing through varied transitions in every decade. Green revolution, white revolution, grey revolution and social movements have changed the face of Indian society from time to time. Technological innovations and social constructivism have strengthened the democratic fabric. However, the collectivism of violence ideology to bring drastic changes has endangered the Indian society. Therefore, sociologists, economists and social work scholars have harped upon this phenomenon and attempted to explain it from different perspectives. The paper attempted to scan the social science literature to organize the perspectives proposed by social science scholars in order to develop holistic understanding about the phenomenon.

Channa aurolineata is a valid species of the Marulius group. Previously treated as a synonym of C. marulius, C. aurolineata is readily distinguished from C. marulius by a different colour pattern, in which a conspicuous white posterior margin is present on the black scales that form the dark lateral blotches in larger juveniles and adults (vs. scales without white margin but with white spots in C. marulius). Channa aurolineata also differs from C. marulius by having more lateral line scales (65–71 vs 62–65), more dorsal-fin rays (55–58 vs 52–56) and more vertebrae (63–66 vs 59–63). In addition to these morphological differences, C. aurolineata is genetically more than 8% different (uncorrected p-distance) from C. marulius at the COI barcoding gene, a difference consistent with levels of genetic divergence observed among different species. The same characters that distinguish C. aurolineata from C. marulius also distinguish it from C. pseudomarulius, the other Indian member of the Marulius group. Channa aurolineata has a widespread distribution in larger rivers in Myanmar, including the Chindwin, Ayeyarwaddy, Sittaung and Thanlwin river basins. The Indo-Burman ranges appear to delineate the western geographical limit of this species, with C. marulius restricted to the western side of this mountain chain.

Abstract: Just to the east of the Sierra Nevada mountain range a series of Pleistocene terminal lakes are present in the Great Basin of the intermountain West between the Rockies and the Sierra. Among them is Walker Lake, fed by the branches of the Walker River that flow eastward from their snow-melt sources in the Sierra. The terminal lakes have no natural outlets. Water is lost from the lakes' surfaces by evaporation during the hot summer months in the high desert. Since the arrival of Euro-Americans in the nineteenth century, the diversion of water for agricultural, industrial, and domestic uses from the Walker River has reduced the level of the lake to a point where it no longer supports a once-thriving fishery of native cutthroat trout. In the past, western Nevada Paiute peoples relied on the lake's fish as a food source. In the twentieth century the inland anadromous trout drew sports fishing enthusiasts. Climate change has caused additional strains on the water supply for the lake to the point where many have declared Walker Lake a dead lake with only shrinking shorelines and increased salinization in its future. In response, Nevada's U.S. senator Harry Reid, members of the Walker River Indian Reservation, sport fishing organizations, as well as environmental organizations pushed for legislation from Congress to promote efforts to save the lake in the 1990s. These efforts have produced some promising results.

ABSTRACT: The late nineteenth and early twentieth century saw the beginnings of US empire abroad and simultaneously the crystallization of the US assimilation era at home. While off-reservation Native American boarding schools like the Carlisle Indian Industrial School (1879–1918) developed national recognition, the US began to acquire overseas territories in Cuba, Hawai'i, Guam, the Philippines, and Puerto Rico. Students at schools like Carlisle produced white-edited, school-controlled periodicals like the Indian Helper , the Red Man and Helper , the Arrow , and the Carlisle Arrow . Reading Carlisle's periodicals, this essay traces the experiences of thirty-eight Carlisle students who enlisted in the Spanish-American and Philippine-American Wars and wrote about their experiences across the US's new empire. Although such periodicals have long been read as colonial documents, these newspapers, newsletters, and magazines nevertheless offer insights into Native students' writing and Native soldiers' voices at war, including their impressions of—and, sometimes, identification with—Filipinos, Puerto Ricans, and Native Hawaiians. Carlisle's administrators often used student-soldiers' reprinted letters to demonstrate successful assimilation which promised to transform Native peoples into patriotic US soldiers. These new "war correspondents" could then provide first-hand accounts of some of the Spanish-American and Philippine-American Wars most famous battles. Although largely meant to legitimate assimilative education systems, reprinted letters by Native student-soldiers often detail their everyday lives at war, including interactions with other Indigenous and non-Indigenous communities overseas. This essay ultimately argues for more generous readings of Native voices in these otherwise heavily censored letters. Despite their framing in the periodicals as willing agents of US empire, these reprinted letters by Native students underscore how the US military was likewise a site of trans-Indigenous exchange that provided the material circumstances for connection and solidarity.

This paper deals with the continuation of discriminatory hiring practices in the labour market by analysing field research previously conducted for the various spheres of employment. The analysis dissects the pitfalls of both the private and public sectors’ hiring practices and also offers a comparison to similarly consequential racial discrimination against the African-American population apparent in the United States where the majority of employers hail from White lineage. In terms of caste, the Indian employee landscape is plagued with prejudice against those considered to be of “lower” castes. This has historically limited occupational mobility and resulted in the total exclusion of certain communities from access to wealth. The same has been witnessed in terms of religious groupism, with employers favouring fellow practitioners of the same theology and perpetuating an idea of “us” and “them.” The paper further focuses on the implementation of reservation policies in India to counter such discrimination and argues the insufficiency of the same. Even within the public sector, for which such affirmative action exists, a disparity in quality of employment is evident. The data used to support these analyses centres around submission of multiple fictitious applications to various employers and compilation of their responses, with altered personal information but little to no difference in qualification. This process is extensively described in the paper, and an exhaustive analysis of its consequences is provided.

Abstract Background Native Americans in the southwestern United States (US) have a higher risk of many infectious diseases than the general US population. The objective of this study was to determine the burden of invasive Staphylococcus aureus disease among Native Americans on the White Mountain Apache (WMA) Tribal lands. Methods Prospective population and laboratory-based surveillance for invasive S. aureus infections was conducted from May 2016 through April 2018. A case was defined as a Native American individual living on or around the WMA Tribal lands with S. aureus isolated from a normally sterile site. Incidence rates were calculated using the Indian Health Service User Population as the denominator. Age-standardized incidence rates were calculated by direct standardization methods using US Census data from 2015 as the reference. Results Fifty-three cases were identified (Year 1: 24; Year 2: 29). Most cases were adults (90.6%; median age: 47.4 years) and had ≥1 underlying medical condition (86.8%), of which the most common were obesity (50.0%) and diabetes (50.0%). 26.4% of cases were categorized as community acquired. Most infections were methicillin-resistant (MRSA; 75.5%). 88.7% of cases were hospitalized, 7.5% required amputation, and 7.7% died within 30 days of the initial culture. The overall incidence of invasive S. aureus was 156.3 per 100,000 persons (95% confidence interval [CI]: 119.4, 204.5) with no significant difference in the incidence by year (Year 1: 141.5; Year 2: 171.1; incidence rate ratio: 1.21; 95% CI: 0.70, 2.08). The overall incidence of invasive MRSA was 118.0 per 100,000 persons (95% CI: 86.5, 160.8) with no significant difference by year (Year 1: 106.1; Year 2: 129.8; incidence rate ratio: 1.22; 95% CI: 0.66, 2.28). The incidence of invasive S. aureus and MRSA increased with age and was highest among individuals 50–64 years of age. The overall age-adjusted incidence of invasive MRSA was 138.2 per 100,000 persons (Year 1: 125.2; Year 2: 150.9, for comparison US 2015 general population: 18.8 per 100,000 persons). Conclusion The WMA community has one of the highest reported incidence rates globally of invasive MRSA. Interventions are urgently needed in this community to reduce the morbidity and mortality associated with these infections. Disclosures All Authors: No reported Disclosures.

Abstract Indigenous peoples in the United States have faced continued land dispossession for centuries. Through the reservation system as well as policies including forced removal and allotment, colonial settlers and later the federal government acquired over two billion acres from Native Nations. We argue that another important, yet understudied and unquantified, contributor to tribal land loss is through the construction of dams. By restricting water flow in rivers or lakes, dams submerge land under reservoirs and disrupt aquatic and terrestrial ecosystems. This impacts livelihoods of local communities, destroys culturally important places and resources, and displaces people from their homes and land. To quantify the amount of tribal land lost as a result of dam construction, we engage in an innovative data linkage project. We use geospatial data on the boundaries of federal Indian reservations and Oklahoma Tribal Statistical Areas (OTSAs) and overlay these data with the locations of approximately 7,900 dams in the continental US. We estimate that 139 dams have submerged over 619 000 acres of land on 56 federal reservations and that 287 dams have inundated over 511 000 acres of land on 19 OTSAs. Taken together, our lower-bound estimate is that over 1.13 million acres of tribal land have been flooded under the reservoirs of 424 dams, which amounts to an area larger than Great Smokey Mountains National Park, Grand Teton National Park, and Rocky Mountain National Park combined. In light of recent federal legislation to address aging infrastructure in the US as well as the increasing risks to dam function and safety caused by climate change, dams that impact tribal land should be prioritized for removal. In cases where removal is not a preferred or viable option, alternatives include tribal ownership or funding for repairs and improvements.

Abstract Background Native Americans are overrepresented in outbreaks of Group A Streptococcus (GAS) in the United States (US). In 2016, several invasive cases of GAS were detected at the Whiteriver Indian Health Service (IHS) Hospital in Arizona that primarily serves the White Mountain Apache (WMA) Tribe. The objective of this study was to determine the burden of invasive and severe GAS disease among Native Americans on the WMA Tribal lands. Methods Prospective population and laboratory-based surveillance for invasive and severe GASinfections was conducted for two years from March 2017 through February 2019. A case was defined as a Native American individual living on or around WMA Tribal lands with GAS isolated from a normally sterile body site (invasive) or from a non-sterile site (e.g., wound, throat, ear) requiring hospitalization (severe). Incidence rates were calculated using the IHS User Population as the denominators. Age-standardized incidence rates were calculated using US Census data from 2015 as the reference group. Results 157 cases were identified (Year 1: 85; Year 2: 72), including 42 (27%) invasive and 115 (73%) severe cases. Most cases were adults (88.5%; median age: 40.5 years) and had ≥1 underlying medical condition (99.4%), including alcoholism (57.1%), hypertension (37.2%), and diabetes (34.0%). 47.8% of cases had a trigger in the past two weeks, including penetrating trauma (31.8%) and blunt force trauma (14.0%). For 72.9% of cases, a co-infection was detected (most commonly Staphylocccus aureus: 96.8%). 4.5% of cases required amputation and 1.9% died within 30 days of initial culture. The incidence of invasive and severe GAS was 460.9 per 100,000 persons (95% confidence interval: 394.3, 538.8), with no significant difference by year. The incidence was highest among adults ≥65 and lowest among children 5–17 years of age. Age-standardized incidence rates of invasive and severe GAS and invasive only GAS are presented in the Figure. Conclusion The WMA community has experienced disproportionately high rates of invasive and severe GAS for over two years. Studies to determine the reservoirs for transmission are urgently needed, as are interventions to reduce the morbidity and mortality associated with these infections. Disclosures All authors: No reported disclosures.

Varna has an important place in human life. Each item has some color. Human attraction to colors has never decreased. That is why from the initial human to the modern human, Varna has taken support in the development of beauty. From the color arrangement of the room to the color scheme of the flowering plants in the garden gardens, the artist has made his intervention as colors have their own effect which has the power to evoke the mental feelings of human. Varna is universal and color is given the most importance in painting.Feelings of the mind are associated in various forms of colors like orange in the color of spring, blue of cloud, yellow of lamp, green of Sri, black of Malakosh and white of Bhairava which form the basis of paintings. The artist had become conscious of color since Ajanta. The colors that could not emerge so much in Ajanta, burst into Rajasthani and mountain pens with their full-blown chatter and became expressive like the expressionism and fascism of Europe. This tradition continued to develop from the Ajanta era to the 16th century through Jain art. मानव जीवन में वर्ण का महत्वपूर्ण स्थान है। प्रत्येक वस्तु कोई न कोई रंग लिये हुए है। रंगों के प्रति मानव का आकर्षण कभी घटा नही है। इसीलिये आदि मानव से लेकर आधुनिक मानव तक ने सौन्दर्य के विकास में वर्ण का सहारा लिया है। कमरे की रंग व्यवस्था से लेकर बाग बगीचों में फूल पौधों की रंगयोजना तक में कलाकार ने अपना हस्तक्षेप किया है क्योंकि रंगों का अपना एक प्रभाव होता है जो मानव की मानसिक भावनाओं को उद्वेलित करने की शक्ति रखता है। वर्ण सार्वभौमिक है तथा चित्रकला में सबसे अधिक महत्व रंग को दिया जाता है।रंगों के विविध रुपों में मन की भावनायें जुड़ी हैं जैसे बसन्त का रंग नारंगी, मेघ का नीला, दीपक का पील, श्री का हरा, मालाकोश का काला और भैरव का सफेद जो चित्रों के आधार बने। अजन्ता काल से ही कलाकार रंग के प्रति सजग हो गया था। रंग जो अजन्ता में इतना उभार नहीं पा सके थे वे राजस्थानी व पहाड़ी कलम में अपनी पूर्ण चटख मटक के साथ फूट पड़ते हैं तथा यूरोप के अभिव्यंजनावाद व फावीवाद की तरह अभिव्यक्तिपरक हो गये। अजन्ता युग से लेकर जैन कला से होती हुई 16वीं शताब्दी तक इस परम्परा का विकास होता रहा।

Abstract Hemophilia A is an X-linked recessive genetic bleeding disorder resulting in a lack of clotting factor VIII. Although this disorder primarily affects males, a female who inherits one affected X chromosome from a parent becomes a carrier of hemophilia. While it is widely believed that carriers are asymptomatic, some of these women have mild hemophilia, defined by ISTH as a circulating factor VIII level > 0.5 to 0.40 IU/ml or 5 - 40 % of normal. (White et al Thromb Haemost 2001) Data demonstrates hemophilia A carriers have the same risk for bleeding as a male with mild hemophilia A at the corresponding factor level. Carriers report significantly more bleeding events than non-carriers from small wounds and after invasive procedures, and their bleeding tendency is inversely correlated to their factor level. (Plug et al Blood 2006) Carriers have been shown to demonstrate decreased joint range of motion, soft tissue and osteochondral changes on MRI, consistent with subclinical joint bleeds leading to structural abnormalities in their joints. (Gilbert et al Haemophilia 2014). Additionally, carriers have been shown to report higher scores on pictorial blood assessment charts, a semi-quantitative measure of menstrual blood loss. (Kadir et al Haemophilia 1999) We report here a unique patient population from our Owyhee Indian Health Hemophilia Treatment Center Outreach Clinic on the Duck Valley Indian Reservation in Owyhee, NV. On this reservation, a German Immigrant with hemophilia A married 2 women of the Shoshone Indian Tribe, and they had 14 children (8 females and 6 males). The family tree reveals after four generations there are currently 162 descendants with the same hemophilia A gene mutation, which has been identified. Factor VIII levels in the female family members range from 7% to 50%. The male hemophilia A patients are treated on demand with plasma-derived factor VIII products, currently Koate-DVI, for traumatic events, and prophylactically for medical or dental procedures, or surgery. Approximately 20-25% of the female carriers in this population have been treated with plasma-derived FVIII concentrates, currently Koate-DVI, for childbirth and surgeries. Additionally, all female carriers from teenage years to age 30 are treated with desmopressin acetate nasal spray (Stimate) for menorrhagia and are treated with oral aminocaproic acid (Amicar) for nose bleeds and soft tissue bleeds. Carriers of hemophilia A with factor VIII levels in the range observed in this family, particularly when symptomatic, should receive the diagnosis of "mild hemophilia". Their propensity for developing subclinical as well as clinical bleeding needs to be recognized to assure the receive treatment appropriate to their symptomatology. The low levels of FVIII observed in this family are likely due to extreme lyonization associated with their particular gene mutation. Familial low levels of FVIII can also be seen in some forms of type 2 von Willebrand Disease secondary to poor FVIII binding and a shortened half-life. However, since VWD is inherited in an autosomal recessive pattern, males would not selectively have the severity observed here. Optimal diagnostic and therapeutic strategies as well as many other aspects concerning mild hemophilia remain to be clarified. Additional studies to define these findings are underway. Disclosures Berkowitz: Pfizer: Membership on an entity's Board of Directors or advisory committees; Bayer: Membership on an entity's Board of Directors or advisory committees; Kedrion: Membership on an entity's Board of Directors or advisory committees; NovoNordisk: Speakers Bureau; Baxter: Speakers Bureau. Federizo:Emergent: Honoraria, Membership on an entity's Board of Directors or advisory committees, Speakers Bureau; Pfizer: Membership on an entity's Board of Directors or advisory committees; Baxalta: Honoraria, Membership on an entity's Board of Directors or advisory committees, Speakers Bureau; Biogen Idec: Membership on an entity's Board of Directors or advisory committees; Octapharma: Membership on an entity's Board of Directors or advisory committees; Kedrion: Membership on an entity's Board of Directors or advisory committees. Bergman:Kedrion Biopharma: Employment. Ulsh:Kedrion Biopharma: Employment.

The Ute community of White Mesa, comprised of approximately 315 people, sits in the corner of southeastern Utah, eleven miles outside of Blanding. The residents, primarily of Weenuche Ute and Paiute ancestry, enjoy a cultural heritage that embraces elements from plains, mountain, and desert/Great Basin Indian culture. Among their religious practices are the Worship Dance, Ghost Dance, Sun Dance, and Bear Dance. Although each ceremony is unique, and performed for a variety of reasons, the common ground among them cannot be missed. Healing the sick, renewing necessities for survival, connecting spiritually with ancestors, communicating with the Land Beyond, establishing patterns for life, and sharing symbols that unify religious expression—such as the circle, tree, and bear—are elements that characterize the faith of these people as expressed in these ceremonies. Their origin sheds light on the relevance of these practices as they blend traditions from the past with contemporary usage. As symbols imbued with religious relevance, they make the intangible visible while continuing to teach and protect that which is important in Ute cultural survival. This article looks at these shared elements while offering new information about the origin and symbolism of the Ghost Dance as practiced in the Worship Dance. Circles, trees, bears, and other emblems provide not only themes from past teaching but empower the Ute universe today.

AbstractIdentifying the transmission sources and reservoirs of Streptococcus pneumoniae (SP) is a long-standing question for pneumococcal epidemiology, transmission dynamics, and vaccine policy. Here we use serotype to identify SP transmission and examine acquisitions (in the same household, local community, and county, or of unidentified origin) in a longitudinal cohort of children and adults from the Navajo Nation and the White Mountain Apache American Indian Tribes. We found that adults acquire SP relatively more in the household than other age groups, and children 2–8 years old typically acquire in their own or surrounding communities. Age-specific transmission probability matrices show that transmissions within household were mostly seen from older to younger siblings. Outside the household, children most often transmit to other children in the same age group, showing age-assortative mixing behavior. We find toddlers and older children to be most involved in SP transmission and acquisition, indicating their role as key drivers of SP epidemiology. Although infants have high carriage prevalence, they do not play a central role in transmission of SP compared with toddlers and older children. Our results are relevant to inform alternative pneumococcal conjugate vaccine dosing strategies and analytic efforts to inform optimization of vaccine programs, as well as assessing the transmission dynamics of pathogens transmitted by close contact in general.

The article is devoted to the analysis of the texts by Sherman Alexie, a writer of indigenous origin, who is known as an author who seeks to rewrite the history of the American continent with the help of irony. The purpose of the article is to determine the peculiarities of the interpretation of Native American humour since this phenomenon has played an important role in the survival of the Indigenous nations of North America. The task of the research is to find out the basis of ironic humour in the collections “The Toughest Indian in the World”, “The Lone Ranger”, and “Tonto Fistfighting in Heaven.” The research was conducted using historical-cultural, receptive-interpretive and structural methodological approaches. Humour and irony are presented even in the most tragic stories of Sherman Alexie. Thus he was destroying the stereotype of a red-skinned person with an impenetrable face. The writer repeatedly ridiculed various features of white culture. He seeks to seduce the reader with a historical game to get him/her confused in the labyrinth of historical events. Explaining the time chosen to describe the events, Sherman Alexie resorts to playing with many significant events of the 20th century. Although, they are only an allusion to the events of the Indigenous history of the creation of Indian reservation times. The dilemma faced by Alexie’s reader is an attempt to understand what exactly the author is trying to convey to him. Alexie is prone to self-reflection, so he is well aware of the reader’s problems in distinguishing between facts and fiction in his works. The writer densely decorates the texts with various allusions, which are difficult to recognize at first times. The most shocking is his attempt to argue his ideas, which are provocative and frank. He frequently uses semantic speculations around the idea of “Indianness” in the modern world. With his works, the writer challenges the restrictions imposed by the Western paradigm on representatives of indigenous peoples through specific methodologies inherent in the Western European worldview, which is actively imposed by the value system of mainstream society. Conclusion. The system of imposed rules in Alexie’s texts creates a specific game space, and models reality, supplementing it with tense emotional components. In the process of the postmodern game, a “different view” emerges, which deprives the aura of sacredness in the customary ideology for the mainstream consciousness, paradoxically reproducing cultural stereotypes with their “game” reinterpretation. His play is a sphere of emotional communication between the writer and readers. Thanks to emotional symbols that refer to the historical realities of the past and partly to the presence of Native Americans the author conveys the feeling of humiliation and restlessness. Thereby striving to free the consciousness of the average American from the stereotypes of oppression in understanding Indigenous history and culture. Alexie’s pastiche is devoid of positive content and aims to re-read the history of the United States as an unpredictable narrative, which explains the writer’s desire to reinterpret the events of the 20th century as an image of late capitalism. The postcolonial discourse of Sherman Alexie’s works stimulates a wave of resistance among indigenous readers not so much because of a new attempt to create a literary image of a culture that was once part of their colonial periphery. The writer’s protests attempt to introduce the idea that colonialism is over.

IN THE SHADOW OF THE PALMS: The Selected Works of David Eugene Smith by Tristan Abbey, ed. Alexandria, VA: Science Venerable Press, 2022. xii + 155 pages, including a Glossary of Biosketches. Paperback; $22.69. ISBN: 9781959976004. *David Eugene Smith (1860-1944) may not be a household name for readers of this journal, but he deserves to be better known. An early-twentieth-century world traveler and antiquarian, his collaboration with publisher and bibliophile George Arthur Plimpton led to establishing the large Plimpton and Smith collections of rare books, manuscripts, letters, and artefacts at Columbia University in 1936. He was one of the founders (1924) and an early president (1927) of the History of Science Society, whose main purpose at the time was supporting George Sarton's ongoing management of the journal ISIS, begun a dozen years earlier. Smith also held several offices in the American Mathematical Society over the span of two decades and was a charter member (1915) and President (1920-1921) of the Mathematical Association of America (MAA). *Smith is best known, however, for his pioneering work in mathematics education, both nationally and internationally. In 1905, he proposed setting up an international commission devoted to mathematics education (now the International Commission on Mathematical Instruction) to explore issues of common concern to mathematics teachers on all levels, worldwide. He was actively involved in reviving this organization after its dissolution during the First World War and served as its President from 1928 to 1932. Nationally, Smith was instrumental in inaugurating the field of mathematics education, advancing this discipline professionally both in his role as mathematics professor at the prestigious Teachers College, Columbia University (1901-1926) and as an author of numerous best-selling mathematics textbooks for elementary and secondary schools. These texts were not focused solely on mathematical content; they also dealt substantively with teaching methodology, applications, rationales for studying the material, and significant historical developments. *Throughout his life Smith championed placing mathematics within the wider liberal arts setting of the humanities, highlighting history, art, and literary connections in his many talks, articles, and textbooks. For him there was no two-cultures divide, as it later came to be known. While acknowledging the value of utilitarian arguments for studying mathematics (he himself published a few textbooks with an applied focus), he considered such a rationale neither sufficient nor central. For him, mathematics was to be studied first of all for its own sake, appreciating its beauty, its reservoir of eternal truths, and its training in close logical reasoning. But again, for him this did not mean adopting a narrow mathematical focus. In particular, given his wide-ranging interest in how mathematics developed in other places and at other times, he tended to incorporate historical narratives in whatever he wrote. *This interest led him later in life to write a popular two-volume History of Mathematics. The first volume (1923) was a chronological survey from around 2200 BC to AD 1850 that focused on the work of key mathematicians in Western and non-Western cultures; the second volume (1925) was organized topically around subjects drawn from the main subfields of elementary mathematics. His History of Mathematics was soon supplemented by a companion Source Book in Mathematics (1929), which contained selected excerpts in translation from mathematical works written between roughly 1475 and 1875. Smith wrote at a time when the history of mathematics was beginning to expand beyond the boundaries of Greek-based Western mathematics to include developments from non-Western cultures (Egyptian, Babylonian, Indian, Chinese, Japanese, and Arabic), a trend he approved of and participated in professionally. *Smith's interest in broader issues extended even to exploring possible linkages between religion and mathematics. His unprecedented parting address to members of the MAA as its outgoing President is titled "Religio Mathematici," a reflection on mathematics and religion that was reproduced a month later as a ten-page article in The American Mathematical Monthly (1921) and subsequently reprinted several times. Smith's article "Mathematics and Religion" appearing in the National Council of Teachers of Mathematics' sixth yearbook Mathematics in Modern Life (1931) touched on similar themes. These two essays maintain that mathematics and religion are both concerned with infinity, with eternal truths, with valid reasoning from assumptions, and with the existence of the imaginary and higher dimensions, "the great beyond," enabling one to draw fairly strong parallels between them. Thus, a deep familiarity with these facets of mathematics may help one to appreciate the essentials of religion. Mathematics itself was thought of in quasi-religious terms, as "the Science Venerable." Smith's farewell address partly inspired Francis Su in his own presidential retirement address to the MAA in 2017 and in its 2020 book-length expansion Mathematics for Human Flourishing (see PSCF 72, no. 3 [2020]: 179-81). Su's appreciation of Smith's ideas also led him to contribute a brief Foreword to the booklet under review, to which we now turn. *First a few publication details: In the Shadow of the Palms is an attractive booklet produced as a labor of love by someone obviously enamored with his subject. Tristan Abbey is a podcaster with broad interests that include being a "math history enthusiast," but whose primary professional experience up to now has been focused on the environmental politics of energy and mineral resources. This work is the initial (and so far the only) offering by a publication company Abbey set up. Its name, Science Venerable Press, was chosen in honor of Smith's designation for mathematics. *One might classify this work non-pejoratively as a coffee-table booklet. It contains 50 excerpts (Su terms them "short meditations") from a wide range of Smith's writings, selected, categorized, and annotated by Abbey, along with full-page reproductions of eight postcards mailed back home by Smith on his world travels, and two photos, including Smith's Columbia-University-commissioned portrait. Smith's excerpted writing occupies only 109 of the total 167 pages, nearly two dozen of which are less than half full. The amply spaced text appears on 3.25 inches of the 7 inch-wide pages, the outer margins being reserved for Abbey's own auxiliary notes explaining references and allusions that appear in the excerpt. This gives the book lots of white space; in fact, eighteen pages of the booklet are completely blank. Another nine pages contain 75 short biographical sketches of mathematicians taken from Smith's historical writings; these are unlinked to any of the excerpts, but they do indicate the breadth of his historical interests. Unfortunately, no index of names or subjects is provided for the reader who wants to learn whether a person or a topic is treated anywhere in the booklet; the best one can do in this regard is consult the titles Abbey assigns the excerpts in the Table of Contents. *The booklet gives a gentle introduction to Smith's views on mathematics, mathematics education, and the history of mathematics. The excerpts chosen are more often literary than discursive. Smith was a good writer, able to keep the reader's attention and convey the sentiments intended, but these excerpts do not develop his ideas in any real length. They portray mathematics in radiant--sometimes fanciful--terms that a person disposed toward the humanities might find attractive but nevertheless judge a bit over-the-top: mathematicians are priests lighting candles in the chapel of Pythagoras; mathematics is "the poetry of the mind"; learning geometry is like climbing a tall mountain to admire the grandeur of the panoramic view; progress in mathematics hangs lanterns of light on major thoroughfares of civilization; and retirement is journeying through the desert to a restful oasis "in the shadow of the palms." Some passages are parables presented to help the reader appreciate what mathematicians accomplished as they overcame great obstacles. *While the excerpts occasionally recognize that mathematics touches everyday needs and is a necessary universal language for commerce and science, without which our world would be unrecognizable, their main emphasis--in line with Smith's fundamental outlook--is on mathematics' ability on its own to deliver joy and inspire admiration of its immortal truths. These are emotions many practicing mathematicians and mathematics educators share; Smith's references to music, art, sculpture, poetry, and religion are calculated to convey to those who are not so engaged, some sense of how thoughtful mathematicians value their field--as a grand enterprise of magnificent intrinsic worth. *In the Shadow of the Palms offers snapshots of the many ideas found in Smith's prolific writings about mathematics, mathematics education, and history of mathematics. It may not attract readers, though, who do not already understand and appreciate Smith's significance for these fields. Abbey himself acknowledges that his booklet "only scratches the surface of [Smith's] contributions" (p. 4). A recent conference devoted to David Eugene Smith and the Historiography of Mathematics (Paris, 2019) is a step toward recognizing Smith's importance, but a comprehensive scholarly treatment of Smith's work within his historical time period remains to be written. *Reviewed by Calvin Jongsma, Professor of Mathematics Emeritus, Dordt University, Sioux Center, IA 51250.

This paper is meant to study the apocalyptic scenario of the at the perspectives of the Great Acceleration. the apocalyptic scenario is not a pure imagination of the literature works. Instead, scientific evidences are in favour of dramatic change in the climatic conditions related to the climax of Man actions. the modelling of the future climate leads to horrible situations including intolerable temperatures, dryness, tornadoes, and noticeable sear level rise evading coastal regions. Going far from these scientific claims, Homo Sapiens Sapiens extended his imagination through the Climate-Fiction (cli-fi) to propose a dramatic end. Climate Fiction is developed into a recording machine containing every kind of fictions that depict environmental condition events and has consequently lost its true significance. Introduction The Great Acceleration may be considered as the Late Anthropocene in which Man actions reached their climax to lead to dramatic climatic changes paving the way for a possible apocalyptic scenario threatening the existence of the humanity. So, the apocalyptic scenario is not a pure imagination of the literature works. Instead, many scientific arguments especially related to climate change are in favour of the apocalypse1. As a matter of fact, the modelling of the future climate leads to horrible situations including intolerable temperatures (In 06/07/2021, Kuwait recorded the highest temperature of 53.2 °C), dryness, tornadoes, and noticeable sear level rise evading coastal regions. These conditions taking place during the Great Acceleration would have direct repercussions on the human species. Considering that the apocalyptic extinction had really caused the disappearance of many stronger species including dinosaurs, Homo Sapiens Sapiens extended his imagination though the Climate-Fiction (cli-fi) to propose a dramatic end due to severe climate conditions intolerable by the humankind. The mass extinction of animal species has occurred several times over the geological ages. Researchers have a poor understanding of the causes and processes of these major crises1. Nonetheless, whatever the cause of extinction, the apocalyptic scenario has always been present in the geological history. For example, dinosaurs extinction either by asteroids impact or climate changes could by no means denies the apocalyptic aspect2.At the same time as them, many animal and plant species became extinct, from marine or flying reptiles to marine plankton. This biological crisis of sixty-five million years ago is not the only one that the biosphere has suffered. It was preceded and followed by other crises which caused the extinction or the rarefaction of animal species. So, it is undeniable that many animal groups have disappeared. It is even on the changes of fauna that the geologists of the last century have based themselves to establish the scale of geological times, scale which is still used. But it is no less certain that the extinction processes, extremely complex, are far from being understood. We must first agree on the meaning of the word "extinction", namely on the apocalyptic aspect of the concept. It is quite understood that, without disappearances, the evolution of species could not have followed its course. Being aware that the apocalyptic extinction had massacred stronger species that had dominated the planet, Homo Sapiens Sapiens has been aware that the possibility of apocalyptic end at the perspective of the Anthropocene (i.e., Great Acceleration) could not be excluded. This conviction is motivated by the progressive defaunation in some regions3and the appearance of alien species in others related to change of mineralogy and geochemistry4 leading to a climate change during the Anthropocene. These scientific claims fed the vast imagination about climate change to set the so-called cli-fi. The concept of the Anthropocene is the new geological era which begins when the Man actions have reached a sufficient power to modify the geological processes and climatic cycles of the planet5. The Anthropocene by no means excludes the possibility of an apocalyptic horizon, namely in the perspectives of the Great Acceleration. On the contrary, two scenarios do indeed seem to dispute the future of the Anthropocene, with a dramatic cross-charge. The stories of the end of the world are as old as it is, as the world is the origin of these stories. However, these stories of the apocalypse have evolved over time and, since the beginning of the 19th century, they have been nourished particularly by science and its advances. These fictions have sometimes tried to pass themselves off as science. This is the current vogue, called collapsology6. This end is more than likely cli-fi driven7and it may cause the extinction of the many species including the Homo Sapiens Sapiens. In this vein, Anthropocene defaunation has become an ultimate reality8. More than one in eight birds, more than one in five mammals, more than one in four coniferous species, one in three amphibians are threatened. The hypothesis of a hierarchy within the living is induced by the error of believing that evolution goes from the simplest to the most sophisticated, from the inevitably stupid inferior to the superior endowed with an intelligence giving prerogative to all powers. Evolution goes in all directions and pursues no goal except the extension of life on Earth. Evolution certainly does not lead from bacteria to humans, preferably male and white. Our species is only a carrier of the DNA that precedes us and that will survive us. Until we show a deep respect for the biosphere particularly, and our planet in general, we will not become much, we will remain a predator among other predators, the fiercest of predators, the almighty craftsman of the Anthropocene. To be in the depths of our humanity, somehow giving back to the biosphere what we have taken from it seems obvious. To stop the sixth extinction of species, we must condemn our anthropocentrism and the anthropization of the territories that goes with it. The other forms of life also need to keep their ecological niches. According to the first, humanity seems at first to withdraw from the limits of the planet and ultimately succumb to them, with a loss of dramatic meaning. According to the second, from collapse to collapse, it is perhaps another humanity, having overcome its demons, that could come. Climate fiction is a literary sub-genre dealing with the theme of climate change, including global warming. The term appears to have been first used in 2008 by blogger and writer Dan Bloom. In October 2013, Angela Evancie, in a review of the novel Odds against Tomorrow, by Nathaniel Rich, wonders if climate change has created a new literary genre. Scientific basis of the apocalyptic scenario in the perspective of the Anthropocene Global warming All temperature indices are in favour of a global warming (Fig.1). According to the different scenarios of the IPCC9, the temperatures of the globe could increase by 2 °C to 5 °C by 2100. But some scientists warn about a possible runaway of the warming which can reach more than 3 °C. Thus, the average temperature on the surface of the globe has already increased by more than 1.1 °C since the pre-industrial era. The rise in average temperatures at the surface of the globe is the first expected and observed consequence of massive greenhouse gas emissions. However, meteorological surveys record positive temperature anomalies which are confirmed from year to year compared to the temperatures recorded since the middle of the 19th century. Climatologists point out that the past 30 years have seen the highest temperatures in the Northern Hemisphere for over 1,400 years. Several climatic centres around the world record, synthesize and follow the evolution of temperatures on Earth. Since the beginning of the 20th century (1906-2005), the average temperature at the surface of the globe has increased by 0.74 °C, but this progression has not been continuous since 1976, the increase has clearly accelerated, reaching 0.19 °C per decade according to model predictions. Despite the decline in solar activity, the period 1997-2006 is marked by an average positive anomaly of 0.53 °C in the northern hemisphere and 0.27 °C in the southern hemisphere, still compared to the normal calculated for 1961-1990. The ten hottest years on record are all after 1997. Worse, 14 of the 15 hottest years are in the 21st century, which has barely started. Thus, 2016 is the hottest year, followed closely by 2015, 2014 and 2010. The temperature of tropical waters increased by 1.2 °C during the 20th century (compared to 0.5 °C on average for the oceans), causing coral reefs to bleach in 1997. In 1998, the period of Fort El Niño, the prolonged warming of the water has destroyed half of the coral reefs of the Indian Ocean. In addition, the temperature in the tropics of the five ocean basins, where cyclones form, increased by 0.5 °C from 1970 to 2004, and powerful cyclones appeared in the North Atlantic in 2005, while they were more numerous in other parts of the world. Recently, mountains of studies focused on the possible scenario of climate change and the potential worldwide repercussions including hell temperatures and apocalyptic extreme events10 , 11, 12. Melting of continental glaciers As a direct result of the global warming, melting of continental glaciers has been recently noticed13. There are approximately 198,000 mountain glaciers in the world; they cover an area of approximately 726,000 km2. If they all melted, the sea level would rise by about 40 cm. Since the late 1960s, global snow cover has declined by around 10 to 15%. Winter cold spells in much of the northern half of the northern hemisphere are two weeks shorter than 100 years ago. Glaciers of mountains have been declining all over the world by an average of 50 m per decade for 150 years. However, they are also subject to strong multi-temporal variations which make forecasts on this point difficult according to some specialists. In the Alps, glaciers have been losing 1 meter per year for 30 years. Polar glaciers like those of Spitsbergen (about a hundred km from the North Pole) have been retreating since 1880, releasing large quantities of water. The Arctic has lost about 10% of its permanent ice cover every ten years since 1980. In this region, average temperatures have increased at twice the rate of elsewhere in the world in recent decades. The melting of the Arctic Sea ice has resulted in a loss of 15% of its surface area and 40% of its thickness since 1979. The record for melting arctic sea ice was set in 2017. All models predict the disappearance of the Arctic Sea ice in summer within a few decades, which will not be without consequences for the climate in Europe. The summer melting of arctic sea ice accelerated far beyond climate model predictions. Added to its direct repercussions of coastal regions flooding, melting of continental ice leads to radical climatic modifications in favour of the apocalyptic scenario. Fig.1 Evolution of temperature anomaly from 1880 to 2020: the apocalyptic scenario Sea level rise As a direct result of the melting of continental glaciers, sea level rise has been worldwide recorded14 ,15. The average level of the oceans has risen by 22 cm since 1880 and 2 cm since the year 2000 because of the melting of the glaciers but also with the thermal expansion of the water. In the 20th century, the sea level rose by around 2 mm per year. From 1990 to 2017, it reached the relatively constant rate of just over 3mm per year. Several sources contributed to sea level increase including thermal expansion of water (42%), melting of continental glaciers (21%), melting Greenland glaciers (15%) and melting Antarctic glaciers (8%). Since 2003, there has always been a rapid rise (around 3.3 mm / year) in sea level, but the contribution of thermal expansion has decreased (0.4 mm / year) while the melting of the polar caps and continental glaciers accelerates. Since most of the world’s population is living on coastal regions, sea level rise represents a real threat for the humanity, not excluding the apocalyptic scenario. Multiplication of extreme phenomena and climatic anomalies On a human scale, an average of 200 million people is affected by natural disasters each year and approximately 70,000 perish from them. Indeed, as evidenced by the annual reviews of disasters and climatic anomalies, we are witnessing significant warning signs. It is worth noting that these observations are dependent on meteorological survey systems that exist only in a limited number of countries with statistics that rarely go back beyond a century or a century and a half. In addition, scientists are struggling to represent the climatic variations of the last two thousand years which could serve as a reference in the projections. Therefore, the exceptional nature of this information must be qualified a little. Indeed, it is still difficult to know the return periods of climatic disasters in each region. But over the last century, the climate system has gone wild. Indeed, everything suggests that the climate is racing. Indeed, extreme events and disasters have become more frequent. For instance, less than 50 significant events were recorded per year over the period 1970-1985, while there have been around 120 events recorded since 1995. Drought has long been one of the most worrying environmental issues. But while African countries have been the main affected so far, the whole world is now facing increasingly frequent and prolonged droughts. Chile, India, Australia, United States, France and even Russia are all regions of the world suffering from the acceleration of the global drought. Droughts are slowly evolving natural hazards that can last from a few months to several decades and affect larger or smaller areas, whether they are small watersheds or areas of hundreds of thousands of square kilometres. In addition to their direct effects on water resources, agriculture and ecosystems, droughts can cause fires or heat waves. They also promote the proliferation of invasive species, creating environments with multiple risks, worsening the consequences on ecosystems and societies, and increasing their vulnerability. Although these are natural phenomena, there is a growing understanding of how humans have amplified the severity and impacts of droughts, both on the environment and on people. We influence meteorological droughts through our action on climate change, and we influence hydrological droughts through our management of water circulation and water processes at the local scale, for example by diverting rivers or modifying land use. During the Anthropocene (the present period when humans exert a dominant influence on climate and environment), droughts are closely linked to human activities, cultures, and responses. From this scientific overview, it may be concluded apocalyptic scenario is not only a literature genre inspired from the pure imagination. Instead, many scientific arguments are in favour of this dramatic destiny of Homo Sapiens Sapiens. Fig.2. Sea level rise from 1880 to 2020: a possible apocalyptic scenario (www.globalchange.gov, 2021) Apocalyptic genre in recent writing As the original landmark of apocalyptic writing, we must place the destruction of the Temple of Jerusalem in 587 BC and the Exile in Babylon. Occasion of a religious and cultural crossing with imprescriptible effects, the Exile brought about a true rebirth, characterized by the maintenance of the essential ethical, even cultural, of a national religion, that of Moses, kept as pure as possible on a foreign land and by the reinterpretation of this fundamental heritage by the archaic return of what was very old, both national traditions and neighbouring cultures. More precisely, it was the place and time for the rehabilitation of cultures and the melting pot for recasting ancient myths. This vast infatuation with Antiquity, remarkable even in the vocabulary used, was not limited to Israel: it even largely reflected a general trend. The long period that preceded throughout the 7th century BC and until 587, like that prior to the edict of Cyrus in 538 BC, was that of restorations and rebirths, of returns to distant sources and cultural crossings. In the biblical literature of this period, one is struck by the almost systematic link between, on the one hand, a very sustained mythical reinvestment even in form and, on the other, the frequent use of biblical archaisms. The example of Shadday, a word firmly rooted in the Semites of the Northwest and epithet of El in the oldest layers of the books of Genesis and Exodus, is most eloquent. This term reappears precisely at the time of the Exile as a designation of the divinity of the Patriarchs and of the God of Israel; Daily, ecological catastrophes now describe the normal state of societies exposed to "risks", in the sense that Ulrich Beck gives to this term: "the risk society is a society of catastrophe. The state of emergency threatens to become a normal state there1”. Now, the "threat" has become clearer, and catastrophic "exceptions" are proliferating as quickly as species are disappearing and climate change is accelerating. The relationship that we have with this worrying reality, to say the least, is twofold: on the one hand, we know very well what is happening to us; on the other hand, we fail to draw the appropriate theoretical and political consequences. This ecological duplicity is at the heart of what has come to be called the “Anthropocene”, a term coined at the dawn of the 21st century by Eugene Stoermer (an environmentalist) and Paul Crutzen (a specialist in the chemistry of the atmosphere) in order to describe an age when humanity would have become a "major geological force" capable of disrupting the climate and changing the terrestrial landscape from top to bottom. If the term “Anthropocene” takes note of human responsibility for climate change, this responsibility is immediately attributed to overpowering: strong as we are, we have “involuntarily” changed the climate for at least two hundred and fifty years. Therefore, let us deliberately change the face of the Earth, if necessary, install a solar shield in space. Recognition and denial fuel the signifying machine of the Anthropocene. And it is precisely what structures eco-apocalyptic cinema that this article aims to study. By "eco-apocalyptic cinema", we first mean a cinematographic sub-genre: eco-apocalyptic and post-eco-apocalyptic films base the possibility (or reality) of the end of the world on environmental grounds and not, for example, on damage caused by the possible collision of planet Earth with a comet. Post-apocalyptic science fiction (sometimes abbreviated as "post-apo" or "post-nuke") is a sub-genre of science fiction that depicts life after a disaster that destroyed civilization: nuclear war, collision with a meteorite, epidemic, economic or energy crisis, pandemic, alien invasion. Conclusion Climate and politics have been linked together since Aristotle. With Montesquieu, Ibn Khaldûn or Watsuji, a certain climatic determinism is attributed to the character of a nation. The break with modernity made the climate an object of scientific knowledge which, in the twentieth century, made it possible to document, despite the controversies, the climatic changes linked to industrialization. Both endanger the survival of human beings and ecosystems. Climate ethics are therefore looking for a new relationship with the biosphere or Gaia. For some, with the absence of political agreements, it is the beginning of inevitable catastrophes. For others, the Anthropocene, which henceforth merges human history with natural history, opens onto technical action. The debate between climate determinism and human freedom is revived. The reference to the biblical Apocalypse was present in the thinking of thinkers like Günther Anders, Karl Jaspers or Hans Jonas: the era of the atomic bomb would mark an entry into the time of the end, a time marked by the unprecedented human possibility of 'total war and annihilation of mankind. The Apocalypse will be very relevant in describing the chaos to come if our societies continue their mad race described as extra-activist, productivist and consumerist. In dialogue with different theologians and philosophers (such as Jacques Ellul), it is possible to unveil some spiritual, ethical, and political resources that the Apocalypse offers for thinking about History and human engagement in the Anthropocene. What can a theology of collapse mean at a time when negative signs and dead ends in the human situation multiply? What then is the place of man and of the cosmos in the Apocalypse according to Saint John? Could the end of history be a collapse? How can we live in the time we have left before the disaster? Answers to such questions remain unknown and no scientist can predict the trajectory of this Great Acceleration taking place at the Late Anthropocene. When science cannot give answers, Man tries to infer his destiny for the legend, religion and the fiction. Climate Fiction is developed into a recording machine containing every kind of fictions that depict environmental condition events and has consequently lost its true significance. Aware of the prospect of ecological collapse additionally as our apparent inability to avert it, we tend to face geology changes of forceful proportions that severely challenge our ability to imagine the implications. Climate fiction ought to be considered an important supplement to climate science, as a result, climate fiction makes visible and conceivable future modes of existence inside worlds not solely deemed seemingly by science, however that area unit scientifically anticipated. 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ABSTRACTBACKGROUNDDespite historical and contemporary trauma, American Indian and Alaska Native (AIAN; Indigenous) communities responded with resilience to the COVID‐19 pandemic. However, AIANs experienced disproportionate rates of infection, hospitalization, death, and reduced life expectancy. School closures exacerbated disparities, leading to learning loss, economic instability, and mental health challenges among AIAN youth.METHODSThe Project SafeSchools cohort study employed a comprehensive longitudinal convergent mixed‐methods approach, integrating community‐based participatory research principles. The study enrolled Navajo Nation and White Mountain Apache caregivers whose children were eligible to attend local reservation‐based schools. We conducted an analysis of caregiver self‐report baseline data collected between August 2021 and May 2022.RESULTSA total of 321 caregivers completed at least part of the baseline assessment and were included in the data analysis. Caregivers were primarily female (88.3%), non‐Hispanic (95.9%), and Indigenous (96.3%). Most caregivers were in their late 30s (mean age 38.6), with varying educational backgrounds and employment statuses. Children were evenly split between males and females and distributed across different age groups. Most children attended school at baseline in various formats, including in‐person, hybrid, and online‐only settings. Caregivers reported a range of psychosocial and behavioral risks, including general mental distress, depressive symptoms, and anxiety for themselves and their children. Furthermore, caregivers and children exhibited various protective factors, such as strong cultural identity, resilience, and academic self‐efficacy.CONCLUSIONSThis study highlights the higher rates of mental health distress among participating caregivers and children compared to national averages. Despite these challenges, cultural protective factors remained strong and should guide future crisis response efforts.

Early initiation and consistent use of prenatal care is linked with improved health outcomes. American Indian birthing people have higher rates of inadequate prenatal care (IPNC), but limited research has examined IPNC among people living on American Indian reservations. The current study uses birth certificate data from the state of Montana (n = 57,006) to examine predictors of IPNC. Data on the community context is integrated to examine the role of community health in mediating the associations between reservation status and IPNC. Results suggest that reservation-dwelling birthers are more likely to have IPNC, an association partially mediated by community health. Odds of IPNC are higher for reservation-dwelling American Indian people compared to reservation-dwelling White birthers, highlighting intersecting inequalities of race and place.

This article brings together diverse fields, research methods, and sources to define suburban American Indians in relation to place, identity, and homeownership. With Minnesota and the suburbs of the Twin Cities as a focal point and case study, the author centers the rich, scholarly field of Native American and Indigenous studies to draw attention to suburban Indians as a growing and unique subgroup of American Indians. Though inherently humanistic in nature and drawing on auto-ethnography and oral history, this work draws on select quantitative sources to better understand suburban Indians, particularly in terms of homeownership. In doing so, this article adds to and advances scholarship on off-reservation Indians and highlights the role of homeownership as a draw to more suburban areas. This article sets the stage for a new line of inquiry that centers contemporary American Indian people in suburbs by offering a lens through which to analyze American Indian people who do not fit into the neat, yet dated, categories of on- and off-reservation Indians.

Grace Darling Wetherbee Coolidge’s 1917 book Teepee Neighbors is a little-known collection of twenty-nine sketches of Indian life on the Wind River Reservation, Wyoming, where she worked as a missionary from 1902 to 1910. Only recently have Coolidge’s personal papers been made publicly available by the Pioneers Museum in Colorado Springs, Colorado, allowing scholars to investigate the true contours of her life for the first time. These primary source materials shed new light on a woman who—though born to great privilege in New York City—rejected a life of leisure and wealth in favor of a subsistence existence on a remote Indian reservation, devoted to charitable acts. This paper offers the first accurate essay-length biographical treatment of Grace Coolidge. It as well analyzes selections of her Teepee Neighbors as an attempt to generate sympathy among white readers for a colonized people, the Arapaho, and to offer a critique of Euro-American society from the standpoint of the communal Indian values she encountered at Wind River. Coolidge’s project, however, is ultimately hampered by her own ethnocentrism and admitted inability to understand Indian cultures.