Bibliografie tematiche / White Mountain Indian Reservation

Letteratura scientifica selezionata sul tema "White Mountain Indian Reservation"

Autore: Grafiati

Pubblicato: 27 luglio 2024

Ultima modifica: 29 luglio 2024

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Articoli di riviste sul tema "White Mountain Indian Reservation"

He, Shuang. "Survival and Continuation: An Analysis of the Women Characters of the American Indian Community in Louise Erdrich’s The Night Watchman". Social Science, Humanities and Sustainability Research 5, n. 1 (9 gennaio 2024): p28. http://dx.doi.org/10.22158/sshsr.v5n1p28.

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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.

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Kenney, Anne, Wendy Shields, Alexandra Hinton, Francene Larzelere, Novalene Goklish, Kyle Gardner, Shannon Frattaroli e Allison Barlow. "Unintentional injury deaths among American Indian residents of the Fort Apache Indian Reservation, 2006–2012". Injury Prevention 25, n. 6 (30 marzo 2019): 574–76. http://dx.doi.org/10.1136/injuryprev-2018-043082.

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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.

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Cwik, Mary F., Allison Barlow, Lauren Tingey, Francene Larzelere-Hinton, Novalene Goklish e John T. Walkup. "Nonsuicidal Self-Injury in an American Indian Reservation Community: Results From the White Mountain Apache Surveillance System, 2007–2008". Journal of the American Academy of Child & Adolescent Psychiatry 50, n. 9 (settembre 2011): 860–69. http://dx.doi.org/10.1016/j.jaac.2011.06.007.

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Fairweather, M. L., e B. W. Geils. "First Report of the White Pine Blister Rust Pathogen, Cronartium ribicola, in Arizona". Plant Disease 95, n. 4 (aprile 2011): 494. http://dx.doi.org/10.1094/pdis-10-10-0699.

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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.

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Suyang, Gao. "An Analysis of Reservation Writing in Where the Pavement Ends from the Perspective of Internal Colonialism". Social Science, Humanities and Sustainability Research 4, n. 5 (1 novembre 2023): p102. http://dx.doi.org/10.22158/sshsr.v4n5p102.

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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.

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Blinn, Charles R., Deborah M. Zak e Mitchell Vogt. "Building and Maintaining Successful Relationships between Reservation and University Programs: Summer School Experiences on the White Earth Reservation". Journal of Forestry 104, n. 2 (1 marzo 2006): 84–88. http://dx.doi.org/10.1093/jof/104.2.84.

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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.

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Long, Jonathan W., Aregai Tecle e Benrita M. Burnette. "MARSH DEVELOPMENT AT RESTORATION SITES ON THE WHITE MOUNTAIN APACHE RESERVATION, ARIZONA". Journal of the American Water Resources Association 39, n. 6 (dicembre 2003): 1345–59. http://dx.doi.org/10.1111/j.1752-1688.2003.tb04422.x.

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Firdaus, Ahmad Fanan. "The Portrayal of American Indian Identity in The Lone Ranger and Tonto Fistfight in Heaven". Journal of Literature, Linguistics, & Cultural Studies 2, n. 1 (24 luglio 2023): 157–68. http://dx.doi.org/10.18860/lilics.v2i1.2781.

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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.

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Bo, Ting. "The Plight of Contemporary Native Americans in Love Medicine". Theory and Practice in Language Studies 6, n. 8 (1 agosto 2016): 1665. http://dx.doi.org/10.17507/tpls.0608.21.

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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.

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Arce Álvarez, María Laura. "The Native American dream in Sherman Alexie's short story “One Good Man”". Cultura, Lenguaje y Representación 25 (1 maggio 2021): 33–45. http://dx.doi.org/10.6035/clr.2021.25.2.

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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.

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Tesi sul tema "White Mountain Indian Reservation"

Tomblin, David Christian. "Managing Boundaries, Healing the Homeland: Ecological Restoration and the Revitalization of the White Mountain Apache Tribe, 1933 – 2000". Diss., Virginia Tech, 2009. http://hdl.handle.net/10919/27577.

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The main argument of this dissertation is that the White Mountain Apache Tribe's appropriation of ecological restoration played a vital role in reinstituting control over knowledge production and eco-cultural resources on the Fort Apache Indian Reservation in the second half of the twentieth century. As a corollary, I argue that the shift in knowledge production practices from a paternalistic foundation to a community-based approach resulted in positive consequences for the ecological health of the Apachean landscape and Apache culture. The democratization of science and technology on the reservation, therefore, proved paramount to the reestablishment of a relatively sustainable Apache society. Beginning with the Indian New Deal, the White Mountain Apache slowly developed the capacity to employ ecological restoration as an eco-political tool to free themselves from a long history of Euro-American cultural oppression and natural resource exploitation. Tribal restoration projects embodied the dual political function of cultural resistance to and cultural exchange with Western-based land management organizations. Apache resistance challenged Euro-American notions of restoration, nature, and sustainability while maintaining cultural identity, reasserting cultural autonomy, and protecting tribal sovereignty. But at the same time, the Apache depended on cultural exchange with federal and state land management agencies to successfully manage their natural resources and build an ecologically knowledgeable tribal workforce. Initially adopting a utilitarian conservation model of land management, restoration projects aided the creation of a relatively strong tribal economy. In addition, early successes with trout, elk, and forest restoration projects eventually granted the Tribe political leverage when they sought to reassume control over reservation resources from the Bureau of Indian Affairs and the Fish and Wildlife Service. Building on this foundation, Apache restoration work significantly diverged in character from the typical Euro-American restoration project by the 1990s. While striving toward self-sufficiency, the Tribe hybridized tribal cultural values with Western ecological values in their restoration efforts. These projects evolved the tripartite capacity to heal ecologically degraded reservation lands, to establish a degree of economic freedom from the federal government, and to restore cultural traditions. Having reversed their historical relationship of subjugation with government agencies, the Apache currently have almost full decision-making powers over tribal eco-cultural resources.
Ph. D.

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Witt, Michelle Pambrun, e Michelle Pambrun Witt. "Understanding the Sunrise Ceremony as a repository of cultural traditions and values: an exploration of ritual as a means for studying the health of the Apache people". Thesis, The University of Arizona, 1996. http://hdl.handle.net/10150/627129.

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The intent of this exploratory study was to discover the cultural significance of an Apache ritual, the Sunrise Ceremony, as it relates to the physical, mental, and emotional well-being of the Apache individual, family, and community at large. The ethnographic methodology was used to gather data because this design provided the most systematic and flexible process to generate the widest range of information necessary for describing this culture from the native's point of view. Four culturally relevant domains were developed and analyzed to reveal five cultural themes, including "It's my strength," "Women are the core of living here," "It Tells You the Story of the Beginning," and "Change is Sad--Alcohol is Bad." The findings suggest that because the Sunrise Ceremony is central to the Apache way of life, its values and culture, an understanding of the Sunrise Ceremony can assist in the development of accurate nursing assessments and successful interventions to improve the collective health and well being of the Apache people. Additionally, recommendations for nursing practice and further research are proposed.

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Youngbear-Tibbetts, Holly. "Every place has its story ... every place has its struggle an experiential historical geography of the Anishinabeg of the White Earth, Minnesota Indian Reservation 1580-1920 /". 1988. http://catalog.hathitrust.org/api/volumes/oclc/18203847.html.

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Thesis (M.S.)--University of Wisconsin--Madison, 1988.
Typescript. Four folded maps on leaves in pocket. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves [279-284]).

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Libri sul tema "White Mountain Indian Reservation"

Abdul-Jabbar, Kareem. A season on the reservation: My soujourn with the White Mountain Apache. New York: W. Morrow and Co., 2000.

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Ruhl, J. F. Water resources of the White Earth Indian Reservation, northwestern Minnesota. St. Paul, Minn: Dept. of the Interior, U.S. Geological Survey, 1989.

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Geldon, Arthur L. Water resources of the Cottonwood Wash watershed, Ute Mountain Ute Indian Reservation, southwestern Colorado. Lakewood, Colo: U.S. Dept. of the Interior, Geological Survey, 1985.

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Geldon, Arthur L. Water resources of the Cottonwood Wash watershed, Ute Mountain Ute Indian Reservation, southwestern Colorado. Lakewood, Colo: U.S. Dept. of the Interior, Geological Survey, 1985.

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Geldon, Arthur L. Water resources of the Cottonwood Wash watershed, Ute Mountain Ute Indian Reservation, southwestern Colorado. Lakewood, Colo: U.S. Dept. of the Interior, Geological Survey, 1985.

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Van Gosen, B. S. 1960- e Geological Survey (U.S.), a cura di. Drilling of a U-mineralized breccia pipe near Blue Mountain, Hualapai Indian Reservation, northern Arizona. [Denver, Colo.?]: U.S. Dept. of the Interior, Geological Survey, 1989.

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Capitoli di libri sul tema "White Mountain Indian Reservation"

Lewis, David Rich. "Farming And The Changing Harvest Economy In Hoopa Valley". In Neither Wolf Nordog, 84–117. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195062977.003.0006.

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Abstract The California gold rush of 1849 brought an increasing number of foreigners into the foothills and mountains of northern California-a relatively abundant environment supporting concentrated native populations like the Hupa Indians. Ultimately epidemic disease, subsistence displacement, and intentional genocide decimated California Indian populations. Whole groups disappeared, not simply or cleanly, but ever so quickly. The Hupa themselves managed to avoid the worst of that early contact and eventually obtained their beautiful mountain valley as a reservation. American plans to transform the people into subsistence and, ultimately, market agriculturalists went forward much as they did elsewhere, but while the abundance of their natural environment remained the Hupa people did little to cooperate with their “transformation.” Over time and given their cultural predisposition to fixed habitations, a traditional “harvest” economy, private usufruct property rights, and an acquisitive nature, Hupas adopted the outward practices and methods of settled agriculture. They desired and accepted allotment, livestock, and agricultural implements. But in the end the environmental parameters of their valley limited this socioeconomic transformation, forcing them to look elsewhere for sources of economic development.

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Miller, Douglas K. "The Bear and How He Went over the Mountain". In Indians on the Move, 13–41. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469651385.003.0002.

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Surviving the federal reservation confinement, land allotment, and boarding school programs and policies, a generation of Native American peoples sought to avoid the traumas of previous generations while thinking and acting creatively as they maneuvered within and contributed to rapidly changing social, economic, and cultural contexts in the first three decades of the twentieth century.

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Richotte, Keith. "The Aftermath". In Claiming Turtle Mountain's Constitution. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469634517.003.0006.

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Chapter five articulates the aftermath of the establishment of the reservation and treaty substitute, the difficult conditions on the reservation and elsewhere, the myriad ways the people of Turtle Mountain were subject to coercion and continued threat, and the ways in which members of the community responded to the conditions in which they found themselves. Focusing on the late nineteenth and early twentieth centuries, this chapter details the Allotment Era of federal Indian policy and its effects at Turtle Mountain. Two major issues emerged on and around the reservation at this time: enrolment and allotment. The treaty and reservation history forced the community to engage with increasingly difficult questions about who belonged and who had access to the land. These difficulties exacerbated the circumstances that eventually led to the constitution.

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Newman, Louise Michele. "Assimilating Primitives: The “Indian Problem” as a “Woman Question”". In White Women ‘s Rights, 116–31. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195086928.003.0006.

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Abstract In 1891, the same year that May French-Sheldon sailed to Africa, Frances Willard addressed the National Council of Women, a gathering that included the heads of most of the major women ‘s organizations from around the country. Willard tried to clarify what she thought was at the heart of the woman question. “Women as a class have been the world ‘s chief toilers; it is a world-old proverb that ‘their work is never done.” ‘Although she could have been thinking about women working in factories, or as teachers, nurses, and domestic servants, or even aJl women ‘s unpaid domestic labor in their own homes, Willard did not make reference to any of these instances. Instead, she drew upon the observations of one of her temperance workers on an Indian reservation in Florida. As Willard reported, this temperance worker saw oxen grazing and a horse roaming the pasture, while two women were grinding at the mill, pushing its wheels laboriously by hand. Turning to the old Indian chief who sat by, the temperance woman said, with pent-up indignation, “Why don ‘t you yoke the oxen or harness the horses and let them turn the milll” The “calm view” set forth in his answer contains a whole body of evidence touching the woman question. Hear him: “Horse cost 1uoney; ox cost money; squaw cost nothing.

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Maristuen-Rodakowski, Julie. "The Turtle Mountain Reservation in North Dakota Its History as Depicted in Louise Erdrich ‘s Love Medicine and The Beet Queen". In Louise Erdrich’S Love Medicine, 13–26. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195127218.003.0002.

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Abstract The Panic so Vividly depicted by Louise Erdrich is felt by Albertine Johnson, a fifteen-year-old who is running away from home--not an atypical situation, except that Albertine is a Native American and the home she runs away from is a reservation, one similar to the Turtle Mountain Indian Reservation in north central North Dakota. Albertine sits in a bus depot in Fargo, North Dakota, her destination, her panic partly attributable to the fact that she’s never been away from home alone. Through the depiction of the fictitious lives of multiple generations in Love Medicine and The Beet Queen, Erdrich portrays the movement from an Indian culture to American culture, with the process of assimilation culminating in one individual in particular, Albertine Johnson.

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Gossett, Thomas F. "The Indian In the Nineteenth Century". In Race, 228–52. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195097771.003.0010.

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Abstract THE PATTERN of the treatment of the Indian by the English colonists had been set in the seventeenth century. It was not the kindly attitude of Roger Williams, John Eliot, and the Quakers which generally prevailed. When the Indians gave trouble, the colonists made war against them, often adopting customs as savage as those of the Indians themselves. As early as 1653, the English had begun the system of reservations—assigning each warrior fifty acres of land and the privilege of hunting in unoccupied territory. As the white men moved west, they developed a pattern with regard to the land of the Indians which was repeated over and over again. The Indians would be assigned to a reservation. In time, the white men would covet their land and by one means or another seek to acquire it. They would send to the Indians agents who would offer gifts—often trinkets or whiskey—in exchange for vast tracts of land. Sometimes they would choose some chief or chiefs willing to sign away the land for a price and then assume arbitrarily that this man or these men spoke for all the members of a tribe or of many tribes. Old treaties which had promised eternal boundaries for Indian lands were ignored. If cajolery, trickery, or threats failed, the white men would use force to move the Indians westward.1

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Anderson, Karen. "From the Indian New Deal to Red Power". In Changing Woman, 67–91. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195054620.003.0004.

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Abstract The Discontinuation of federal allotment policies in 1934 marked the end of one phase in white assimilationist strategies, but not the end of official paternalism and regulation in the lives of American Indian women. Official efforts to impose patriarchal families changed as economic trends, assimilative successes, and public policies motivated many Native Americans to form nuclear families. By the 1950s, the formal agencies of the welfare state replaced and supplemented the Bureau of Indian Affairs as the mechanism for regulating women’s sexuality, maternity, and family relations. Whether the government focused on reservation-based economic development or on assisting Indian movement to urban economies, Native American women found that the heightened importance of a market economy in their lives often meant increasing economic dependence on men and held contradictory implications for their autonomy.

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Moore, Laura Jane. "Lozen: An Apache Woman Warrior". In Sifters, 92–107. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195130805.003.0007.

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Abstract During the waning days of the nineteenth-century Indian wars, five thousand American soldiers pursued a band of thirty-six Apache men, women, and children. Led by the chief Naiche and the shaman Geronimo, the group had holed up in the Sierra Madre mountains in northern Mexico. These Apaches never suffered a decisive defeat, but by the summer of 1886 they were tired of running and wanted to be reunited with their families back on the reservation. Two women assumed the dangerous mission of approaching United States troops in order to begin negotiations. While the American soldiers proudly recorded the names of the Apache men whom they met during these military campaigns, only Apache oral traditions identify Lozen and Dahteste as the “squaws” who played such an important role. Well suited to their task, the women were fighting members of the band, able to defend themselves and speak for their people. Each no doubt carried a knife, rifle, and cartridge belt, but since they were women, the soldiers did not assume that they posed much threat.

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Grillot, Thomas. "The Names of Local Heroes". In First Americans. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300224337.003.0003.

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This chapter emphasizes the significance of the war in rearranging relations between races at the local level. In a colonial spirit of “closing the frontier,” settlers living on or near Indian reservations appropriated Indian military participation. When raising funds for monuments or creating local heroes, whites invoked a brotherhood-in-arms and celebrated the true end of the Indian wars. Indians took advantage of their neighbors' willingness to include them in their celebrations and reactivated memories and heroes of the pre-reservation era. However, the war monuments that memorialized the dead Indian heroes on several reservations often did little else but list their names and dates of service. But their very existence resulted from a complex struggle in which tribes, bands, chiefs and chiefs' descendants, town notables, and white and Indian elites tried to appropriate for themselves the national legitimacy that military sacrifice carried.

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Grillot, Thomas. "Patriotic Gifts". In First Americans. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300224337.003.0004.

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This chapter looks at these interracial interactions from the point of view of Indians in an effort at writing a historical anthropology of Indian patriotism. At the core of Indians' military participation and commemoration of the Great War, the practice of giving, to non-Indians or to Indians, to outsiders or to insiders, to family members or to complete strangers, structured the expression of patriotism in Indian communities. Examining Memorial and Armistice Days, in particular, this chapter looks at the role these holidays played in allowing Indians to maintain boundaries with their white neighbors and develop a series of adaptations of patriotic symbols and ceremonies that acclimatized patriotism for reservation life on an unprecedented scale.

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Rapporti di organizzazioni sul tema "White Mountain Indian Reservation"

Doulas, Speros. Spring Chinook Salmon Production for Confederated Tribes of the Umatilla Indian Reservation, Little White Salmon National Fish Hatchery, Annual Report 2006. Office of Scientific and Technical Information (OSTI), gennaio 2007. http://dx.doi.org/10.2172/941533.

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Clark, Donald L., Stefan M. Kirby e Charles G. Oviatt. Geologic Map of the Rush Valley 30' X 60' Quadrangle, Tooele, Utah, and Salt Lake Counties, Utah. Utah Geological Survey, agosto 2023. http://dx.doi.org/10.34191/m-294dm.

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Abstract (sommario):

The Rush Valley 30' x 60' quadrangle extends southwest and west from the greater Salt Lake City–Provo metropolitan area with land use varied between public, military, Indian reservation, and private. This 1:62,500-scale geologic map will aid the proper management of land, water, and other resources. The map area lies within the eastern Basin and Range Province. Mountain ranges are composed of unexposed basement rocks overlain by exposed Neoproterozoic through Triassic rocks that are about 10.4 miles (16.8 km) thick, and by numerous Tertiary sedimentary and volcanic units (~47 to 20 Ma). The intervening valleys include bedrock covered with Miocene-Pliocene? rocks (~11 to 4 Ma) and Neogene-Quaternary surficial deposits. The map area is on the southern flank of the Uinta-Tooele structural zone. This area is in the Charleston-Nebo (Provo) salient of the Sevier fold-thrust belt and some thrust faults are exposed, but the overall Sevier belt geometry is obscured by extensive Cenozoic cover and later faulting. Following Sevier deformation, calk-alkaline volcanism occurred from several Paleogene volcanic centers (42 to 25 Ma). Extensional tectonism created the distinctive basin and range topography from about 20 Ma to the present. Early extensional basin fill includes Miocene sedimentary and volcanic rocks followed by Pliocene-Holocene surficial deposits primarily from lacustrine and alluvial depositional environments. Valley areas were covered by late Pleistocene Lake Bonneville, and deposits are associated with three levels of regional shorelines. Normal faults cut the ranges and are known to bound some valley margins where not concealed. Although deep drill hole data are relatively sparse, gravity data were used to help constrain basin geometries.

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Hostetler, Steven, Cathy Whitlock, Bryan Shuman, David Liefert, Charles Wolf Drimal e Scott Bischke. Greater Yellowstone climate assessment: past, present, and future climate change in greater Yellowstone watersheds. Montana State University, giugno 2021. http://dx.doi.org/10.15788/gyca2021.

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The Greater Yellowstone Area (GYA) is one of the last remaining large and nearly intact temperate ecosystems on Earth (Reese 1984; NPSa undated). GYA was originally defined in the 1970s as the Greater Yellowstone Ecosystem, which encompassed the minimum range of the grizzly bear (Schullery 1992). The boundary was enlarged through time and now includes about 22 million acres (8.9 million ha) in northwestern Wyoming, south central Montana, and eastern Idaho. Two national parks, five national forests, three wildlife refuges, 20 counties, and state and private lands lie within the GYA boundary. GYA also includes the Wind River Indian Reservation, but the region is the historical home to several Tribal Nations. Federal lands managed by the US Forest Service, the National Park Service, the Bureau of Land Management, and the US Fish and Wildlife Service amount to about 64% (15.5 million acres [6.27 million ha] or 24,200 square miles [62,700 km2]) of the land within the GYA. The federal lands and their associated wildlife, geologic wonders, and recreational opportunities are considered the GYA’s most valuable economic asset. GYA, and especially the national parks, have long been a place for important scientific discoveries, an inspiration for creativity, and an important national and international stage for fundamental discussions about the interactions of humans and nature (e.g., Keiter and Boyce 1991; Pritchard 1999; Schullery 2004; Quammen 2016). Yellowstone National Park, established in 1872 as the world’s first national park, is the heart of the GYA. Grand Teton National Park, created in 1929 and expanded to its present size in 1950, is located south of Yellowstone National Park1 and is dominated by the rugged Teton Range rising from the valley of Jackson Hole. The Gallatin-Custer, Shoshone, Bridger-Teton, Caribou-Targhee, and Beaverhead-Deerlodge national forests encircle the two national parks and include the highest mountain ranges in the region. The National Elk Refuge, Red Rock Lakes National Wildlife Refuge, and Grays Lake National Wildlife Refuge also lie within GYA.

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Water resources of the White Earth Indian Reservation, northwestern Minnesota. US Geological Survey, 1989. http://dx.doi.org/10.3133/wri894074.

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Geologic studies of the Ute Mountain Ute Indian Reservation. US Geological Survey, 1993. http://dx.doi.org/10.3133/b2061.

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Water resources of the Cottonwood Wash Watershed, Ute Mountain Ute Indian Reservation, southwestern Colorado. US Geological Survey, 1985. http://dx.doi.org/10.3133/wri854027.

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Heavy-mineral placer deposits of the Ute Mountain Ute Indian Reservation, southwestern Colorado and northwestern New Mexico. US Geological Survey, 1994. http://dx.doi.org/10.3133/b2061b.

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Source, occurrence, and extent of arsenic in the Grass Mountain area of the Rosebud Indian Reservation, South Dakota. US Geological Survey, 1997. http://dx.doi.org/10.3133/wri974286.

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Coal resources of the Fruitland Formation in part of the Ute Mountain Ute Indian Reservation, San Juan County, New Mexico. US Geological Survey, 1991. http://dx.doi.org/10.3133/b1938.

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Geologic and structure contour map of the Ute Mountain Ute Indian Reservation and adjacent areas, southwest Colorado and northwest New Mexico. US Geological Survey, 1991. http://dx.doi.org/10.3133/i2083.

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