Abstract This paper examines the American experience as a whole, wading through the flow of information, in order to gain an understanding of the entire American experience as one direct theme. The writer believes that the long, difficult push across the American continent, destroying and creating, but always expanding, capitulates the American experience. The paper explores the heedless, headlong advance in geographical terms that was coupled with a limitless faith in the general notion of unending technological and economic progress - that is America today.
From the Paper "But while Cr?vecoeur, one of the first prophets of the melting pot, praised the European immigrants and "that strange mixture of blood which you will find in no other country" as the vital force driving the new nation, he wrote long in advance of the arrival of immigrants other than the "English, Scotch, Irish, French, Dutch, Germans, and Swedes" whose ability to blend into a single nation impressed him so much (40). And he wrote prior to any reasoned consideration of the presence of millions of African slaves and Native Americans in the mix. Nor did those who thought about this frontier spirit in retrospect give much thought to the fact that masses of anonymous, hard-pressed immigrants from Eastern Europe and Asia fed the insatiable maw of the Industrial Revolution."
Tags: usa, independence, nation, government, society, technology, geography, development, settlement
Abstract The paper gives an evaluation of a parent training program, the American Indian PACER program, designed and implemented to provide education and supportive services to Native American families with disabled children. The writer describes the program and reviews the literature, leading to an evaluation of the success of the program and concluding with recommendations for the improvement of the program.
From the Paper "What makes the American Indian program special is that it not only provides all of the customary parent training given in all PACER programs, it does so in a culturally relevant and culturally sensitive manner by using Native American counselors and presenting information in a fashion that is relevant and meaningful for Native Americans. In terms of program specifics, the American Indian program offered by PACER offers workshops for parents in which they learn about special education rights and responsibilities."
Abstract This study argues that Christopher Columbus did not "discover" America, and that only by twisting reality can it be said that he or any European "discovered" a land which was already inhabited by other human beings. The writer argues that the basis of this twisting of reality is that the inhabitants of the "New World" were less than human beings, and therefore it cannot be said that the land was inhabited at all, but was instead populated by semi-humans, by near-animals, by non-Christian savages with no civilized qualities. In reality, however, the "Indians" Columbus "discovered" were indeed human beings with a subtle civilization and a fully developed religious belief system. The writer continues his argument that Columbus did not "discover America" because it had already been discovered and populated by human beings long before his arrival.
From the Paper "William M. Davidson and Henry Noble Sherwood argue in separate articles that Columbus was indeed a great man who discovered America. Davidson calls Columbus "The Great Navigator" and says that in Columbus "passion for discovery rose to the dignity of an inspiration" (Davidson 248). Sherwood writes that Columbus and his men found "naked savages" in the new land and that Columbus treated them well (Sherwood 253). It is crucial to the argument that Columbus "discovered America" that the context be established first in which the beings which inhabited that land are thoroughly dehumanized. The more that dehumanization process can be carried out, the more easily Columbus and his fellow Europeans and descendants can argue that there were no truly human beings when Columbus arrived and therefore it has to be said that he did indeed "discover" that land. The more one sees the natives as animals, as savages with no concept of God, the more one can argue that Columbus discovered the land on which they live. Accordingly, whether the Europeans brutalized the natives of the "New World" or treated them well though condescendingly, in their own minds and to one another the Europeans in general sought to portray the natives as less than human."
Abstract This paper provides a brief analysis of Narayan's book in which he writes about his own world. He tells of his role as a story-teller in Native-American society, the nature of that society, the life of the people, and the way the story-teller takes the details of that world and transforms them through narrative.
From the Paper "In the first essay in the book, Narayan discusses precisely the art of the story-teller and the way in which the story-teller uses language, stock characters and situations, symbols and the elements of life to entertain and enlighten. Narayan is talking here specifically of a certain type of traditional narrative that has been handed down over time, the legends and the myths that have particular meaning to the Indian people."
Abstract The writer of this paper discusses and illustrates several Native American themes and links Native American religious practices with religion in America. Native American religion illustrates how far American religion has come from the land and the natural world. It explains how Native Americans have always relied on natural symbols to represent their religious and spiritual beliefs, while American religion is more concerned with man-made symbols such as the Bible and churches. It states that the Native American spiritually begins within, and that is where true spirituality always begins, regardless of symbol or meaning.
From the Paper "This perhaps is one of the major differences between Native American religious beliefs, and Christian beliefs. Lame Deer is right. In modern America, we are "usually too busy" to notice what is going on around us, and we shut ourselves up in cities, unaware of the natural world around us. The Native Americans look toward nature as their spiritual leader, and this theme is common in their rituals, in their legends, and in their everyday lives, and so they carry their spirituality with them always, rather than finding it in a book, or in a church, or a religious meeting."
Tags: spirituality, bible, symbol, native, america
This paper reviews two novels, both related to Indian Society in the U.S.A. --"Indian Killer", by Sherman Alexie and "A House Made of Dawn", by N. Scott Momaday.
Abstract The writer compares and contrasts the works of these two writers whose novels both focus on the issues of cultural ties in a sub-culture that is dominated and oppressed by the white majority. The paper looks first at Sherman Alexie's novel where the main character John is caught between the two cultures, his Indian background by birth and his adopted white family. The paper then continues with a review of N. Scott Momaday's book, set in post-war America and analyzes the characters development as he struggles between the world he once valued and the white world.
From the Paper "In Alexie's murder story, a serial killer is operating in Seattle and leaving behind scalped corpses decorated with owl feathers. This leads to a good deal of anti-Indian rhetoric and some street violence, both white against Indian and Indian against white. The killer is John Smith, an Indian without a tribe, which alone sets him apart from both groups. His name is clearly an ironic reference to the white captain famous for the story of Pocahantas. John is caught between the two cultures, for while he is Indian by birth, he is Adopted by a white couple. He rapidly slips into a delusional fantasy life in which he is the Native American hero able to right all the wrongs inflicted on Native Americans by European settlers and all those who followed."
Abstract This paper examines both what the Sioux cultures were like before European contact as well as what that culture has evolved into. The paper focuses on the music of this people set within a broader artistic and cultural and even political context. The paper is broken down into four chapters: An introduction into the Sioux people, their musical instruments, the songs of the people, and finally a larger cultural context. The final section of this paper examines the Sun Dance and the Ghost Dance as the two most important single types of musical performance.
From the Paper "Traditional Sioux of the last century ? or the centuries before ? would have found the entire idea of putting on their best clothes and going to a concert hall to listen ? as relatively passive observers ? to a musical performance extremely odd. For them, as for other native peoples of the Americas (and arguably other native peoples throughout the world before the onset of industrialization) music was something that was integrated into the fabric of ritual and everyday life."
Abstract The paper claims that French relations with the native people can best be understood in light of all the European explorations to the new lands. According to the writer, the French did not consider the native people inhabiting Canada as their equals, and thus were not hesitant to enforce French Catholicism and customs. The paper argues that in attempting to "save" the Amerindians by converting them to European civilization and to the Catholic religion, they virtually destroyed the culture of the native people.
From the Paper "The tone was set for French-native people relations with explorer Jacques Cartier, who took possession of the new land for the king of France. Cartier's relations with the native people began with a lie. When he reached Gaspe Bay in 1534 he raised a 30-foot wooden cross on Point Penouille. More than 200 Iroquois from Stadacona (Quebec) were fishing on the peninsula at the time and they were initially trusting and cordial to Cartier and his men. The cross, however, seemed improper to the Native Chief Donnacona, and Cartier, fearful of the outcome of the discontent and suspicion among the Iroquois, lied by saying that the cross was just an insignificant landmark (The Virtual Museum of New France: Jacques Cartier)."
A comparative analysis of the books "Observations on Marxism and the Lakota Tradition" by Frank Black Elk and "Those Dead Guys for a Hundred Years" by Jimmie Durham.
Abstract This paper discusses how both the books "Observations on Marxism and the Lakota Tradition" by Frank Black Elk and "Those Dead Guys for a Hundred Years" by Jimmie Durham critically examine the historical Native American tradition in America from a contemporary Native American perspective. It examines how Frank Black Elk examines his heritage with a critical economic and political eye, as well as attempts to discuss his personal search for his identity as a Native American man today. Jimmie Durham, in contrast, is much more concerned with the social and psychological terms of historical and ethnic "memory" of all Native Americans. It shows how Durham defines himself, not against an ideology or against European society, but in contrast to individuals whom he never know, yet he still sees as an intrinsic part of his past. It looks at how Durham attempts to reconstruct the lives of Native Americans from long past, while Elk is more concerned with reconstructing his own sense of self.
From the Paper "In contrast, the Native American author Jimmie Durham views his past and his connection with Native American heroes in a far more unbroken fashion. He views his connection with the dead and even the defeated as a living tradition, rather than the dead Native Americans as part of the past. ?For us, history is always personal. (I remember the Trail of Tears and Sequoia's efforts as though I had been there.) History is directly involved with our families and our generations; tied with sacred white cotton string to the sweet and intense memories of our brother or sister is the desperate and intense hope of each generation to change this history.? (Durham 171-2). Durham views his identity as a Native American, despite the currently marginal status of his people, as a viable source of identification. He portrays the supposed split between the culture of the living and the dead as simply yet another manifestation of white ideology and anathema to Native American culture."
Abstract This paper examines how the modern history of the Native American nation and the history of the federal government of the United States has proceeded through several distinct phases over the course of the latter 20th century. It analyzes how this sweep of Native American history in the United States can primarily be characterized by periods of acclimation, peaceful acknowledgement and even acceptance of some of the benefits of white culture, followed rebellion and anger at broken promises. It evaluates how Native Americans have sought peace or a form of mutual stasis with whites, but encroachment into Native territories has resulted in resistance and war. It looks at how today, objectives of independence have been achieved, but the effects of oppression in the form of personal desperation and addiction remain.
From the Paper "For instance, during World War II, many Native Americans were extremely helpful to the United States government in the war effort. One of the most notable manifestations of this was the Navajo use of their native language as a code for the military, which the Japanese army never managed to break. hus Native Americans participated in the war effort in a vital and active fashion, despite their separation from mainstream American culture. Yet after the war, the Native American contribution to the survival of the United States was not recognized. In a way somewhat parallel to African Americans, military and political personnel recognized the Native American contribution to the war effort in the form of medals and verbal acknowledgement."
Abstract This paper presents a timeline and background of the Cherokee people, a Native-American tribe who originally lived in the southern Appalachian Mountains area. The paper traces their history from the very beginnings more than a thousand years ago, through the introduction of whites and the modernization of America. The paper describes the Cherokee's way of life, customs and traditions. As well, the writer provides information on the political aspects which led to the treaty between this people and the American government.
From the Paper "The society of the Cherokee was a matriarchy. The children took the clan of the mother, and kinship was traced through the mother's family. Women had an equal voice in the affairs of the tribe. Marriage was only allowed between members of different clans. Property was passed on according to clan alliance. Cherokee villages were largely independent in daily matters, with the whole tribe only coming together for ceremonies or in times of war. They grew corn (maize) and other vegetables. They hunted with bows and arrows, and used reed blowguns to kill smaller game."
A literature review of articles dealing with the educational performance of Native Americans and the need to preserve their culture within the educational framework.
Abstract By analyzing and discussing several articles on the subject, the paper explores the issue of education among Native Americans and shows up the flaws within the American educational system. For example, in "Teaching Indigenous Languages" by John Reyhner, the paper shows how the author examines the topic of making English the primary language of instruction in Native American communities in order to integrate them into the American system. The paper discusses the risks of this move to indigenous culture. Other essays discussed include, ?Effective Instructional Conversation In Native American Classrooms,? (Roland Tharp and Lois Yamauchi).
From the Paper "Sociolinguistics is an important consideration. When a teacher creates a mandate (while teaching), the response time of the student is termed as wait time. With reference to Native American students who process a concept ?wholly,? this wait time is longer. Students perform better with longer wait times. In contrast, western classrooms have a "switchboard" style of teaching where the teacher appoints students who will answer questions and how the inter-student communication occurs?much like a switchboard operator who connects speakers. The authors opine from studies that Indian students do not ordinarily react to non-verbal nuances. They spoke with small sentences and sparingly and softly. They had stronger communication as groups. They interrupted more and looked at other students when the teacher was teaching. This would be perceived as non-responsive or rude to traditional teachers. (S. White and Tharp, 1988)"
This paper reviews the treatment of the American Indian, or Native American, in revisionist Western films: Kevin Costner's "Dances with Wolves" (1990) and Michael Apted's "Thunderheart" (1992).
Abstract This paper discusses revisionist Westerns Kevin Costner's "Dances with Wolves" (1990), a film sensitivity to cultural differences and to the importance of Native American culture and Thunderheart (Michael Apted, 1992), which enters a more modern Indian community. The author points out that Costner still made major errors in depicting the history and culture of the Lakota Sioux tribe portrayed in the film. The paper continues that "Thunderheart" tried hard to elevate the Native American but a stereotype emerged in this film that the Native American is in some way a mystic more in touch with supernatural and spiritual forces than the non-Native population would be.
From the Paper "The film did more than revive old stereotypes in new forms, though, and it fails in terms of its accuracy on a number of counts. One problem faced was to recreate the language of the Lakota dialect spoken by the Sioux tribes in the 1860s. The film producers hired Doris Leader Charge, a 60-year-old teacher at South Dakota's Sinte Gleska College and one of only a few thousand Sioux still fluent in Lakota. Leader Charge translated the script and served as a dialogue coach during production. She also played a small part in the film. However, as Seals points out, the men in the film generally speak Lakota in the feminine form, a result of having the script translated by a woman who did not make allowances for the differences. Seals states that a number of Indian leaders were angry about this error and found it maddening in a film that claimed to be authentic. Seals does note, though, that the film managed authenticity in other ways, such as the way the ruling elders' council was handled. The film was correct in its use of the Pipe, which is the sacred Canupa of White Buffalo Calf Maiden, who founded the buffalo culture nineteen generations ago. The Pipe Keeper and others asked that the film not depict the smoking of the pipe, but it does so just the same."
Abstract This paper discusses the public apology made by Kevin Gover, the Assistant Secretary of Indian Affairs, to Native Americans for the harsh mistreatment they received at the hands of the U.S. Government. The paper looks at the many aspects of this mistreatment addressed by the apology, and suggests that, although late in coming, a public apology may open the door to reparations for American Indians.
From the Paper "In his speech, Gover made note of the Dawes Severalty Act, passed in 1887. This act was just one in a long line of examples of the early settlers? inability to understand the ways of the Native Americans. The act was created by whites who believed they were helping weak Native Americans by turning them into farmers and land owners. While this act uprooted the Native Americans from their homes and placed them in reservations, the American government alleged that they were helping, rather than hurting the Native Americans simply because of their belief in the superiority of America and of its culture."
Abstract This paper examines Dorris's many contributions, focusing on establishing Native American Studies as an academic area of study, his popular novels and short stories on Native Americans and his opus on fetal alcohol syndrome, a book that examined a personal issue which cut across ethnicities and cultures.
From the Paper "Dorris was born in Louisville, Kentucky on January 30, 1945. He was the only child of Mary Bessy Burkhardt Dorris, who was of Swiss and Irish descent, and of Jim Dorris, who was of French, English and Modoc Indian heritage. He grew up in Kentucky and later spent time with his father's family in Tacoma, Washington and in various Indian reservations in the Pacific Northwest. In 1981, Dorris married Louise Erdrich, a former student who was also an author and also part Indian. Their large family included three adopted children and three biological children (Chavkin and Chavkin, xxii-xxiii). Though their marriage seemed to be the perfect literary partnership, Erdrich and Dorris's marriage was far from idyllic. During the last months of his life, the couple had separated and Dorris was exhibiting signs of severe depression."
