Abstract This paper discusses how the first peoples of Southern New England were the American Indians and how their lives were radically altered during the 17th century as their culture came into conflict with that of the Europeans. It examines the original culture of the area and looks at what made the region attractive to the Europeans who displaced the natives. It explores how the final outcome of European incursions into the area was the result of the traditional native settlement patterns and the ways in which these interacted with the specific goals of the Europeans. It shows how the displacement (and often murder) of Native Americans by European and later white Americans tends to be treated as if it were all a single phenomenon when in fact the displacement of natives by whites varied from place to place and across time depending on the specific cultures that came together with the desire to occupy the same land.
From the Paper "Indians of this region, as noted above, certainly supplemented their food collection activities with horticulture. The major crops of the natives of this region were maize, kidney beans, squash, Jerusalem artichokes and tobacco. These were planted in fields from which the smaller plants had been cleared and the trees cut down (the stumps removed when the roots died). Spades were made of hardwood to help in the cultivation and fish were used as fertilizer (although this practice may have been borrowed from the Europeans)."
Abstract This study examines Native American societies from a world view perspective, focusing on the issue of cultural and institutional differentiation. The study argues that the non differentiation (of causality, religion, ceremony, art, etc.) of Native American societies, in general, is the foundation of the conservatism of those societies.
From the Paper "In short, Native Americans have faced the same pressures to assimilate which other minorities have faced. However, because of their conservatism (i.e., their resistance to that assimilation and to changes which would dilute their culture and weaken their community structure), they have managed, like few other minorities, to maintain their culture and community.
Again, the emphasis on nondifferentiation of central aspects of their culture has helped created a conservatism which in turn has enabled Native Americans to withstand onslaughts of the dominant culture which threaten community and cultural survival. Champagne writes in another work that "Internal cultural differentiation refers to the degree of interpenetration of views of causality, ceremony, morality, and religion" (Champagne Social 14). "
Abstract This paper examines how in his book "From Savage to Nobleman: Images of Native Americans in Film", University of Wisconsin ? Eau Claire professor Michael Hilger investigates the portrayal of American Indians in movies. Hilger watched hundreds of movies, from silent era epics to modern-day blockbusters, to determine the manner in which Hollywood depicts Indian characters. It discusses how Native Americans comprise an extremely small portion of the nation's population and how because many people do not have the opportunity to interact with Native Americans, their views and beliefs about them are typically shaped by the racial stereotypes found in movies. It analyzes how Hilger attempts to destroy many of the false impressions of Indians in the movies by recognizing them for what they are, lies.
From the Paper "Hilger's writing style is very methodical. Before entering into the examination of films featuring Indians, he sets forth the specific criteria he used for determining into which category a particular depiction of Indians should fall. One such "measuring stick" was the Indian's attitude toward whites. Typically, savage Indians are ?enemies to the whites and obstacles to westward expansion,? while Noble Red Men "are friends to the whites and realize they must adapt to white culture or face extinction" (Hilger 3). Hilger also characterizes Native American men as either Savages or Noble Men by their attitude toward white women: Noble characters are attracted to the white women, while Savage characters, "driven by their hostility, capture and rape white women" (Hilger 7-8). Hilger identifies a number of other general characteristics of both the Noble and the Savage Indian and describes these traits at the beginning of the book."
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)"
