Academic literature on the topic 'Cowlitz Indians'

AbstractIn an age of conflict and violence, the human family seeks peace-building paradigms. ‘Wisdom’ in traditional Native American culture provides a lens for exploring peace psychology. Native American culture understands ‘wisdom’ to be, ‘that the people may live’. Living implies love of life, love of others' lives, and the right to life and dignity. Here lies wisdom, that people may live with peace and justice. The Cowlitz Indians of western Washington, United States (US), traditionally, based constructive relations on the wisdom of kinship values, an ethic of generosity and reciprocity towards the wider community. Despite land loss and assimilation efforts of the dominant society, the US federal government finally recognised the Cowlitz Nation. This long awaited acknowledgment, won through adherence to traditional wisdom and values, has provided affirmation ‘that the people may live’.

Create Dangerously: The Immigrant Artist at Work, by Edwidge Danticat (reviewed by Colin Dayan) Gordon K. Lewis on Race, Class and Ideology in the Caribbean, edited by Anthony P. Maingot (reviewed by Bridget Brereton) Freedom and Constraint in Caribbean Migration and Diaspora, edited by Elizabeth Thomas-Hope (reviewed by Mary Chamberlain) Black Europe and the African Diaspora, edited by Darlene Clark Hine, Trica Danielle Keaton & Stephen Small (reviewed by Gert Oostindie) Caribbean Middlebrow: Leisure Culture and the Middle Class, by Belinda E dmondson (reviewed by Karla Slocum) Global Change and Caribbean Vulnerability: Environment, Economy and Society at Risk, edited by Duncan McGregor, David Dodman & David Barker (reviewed by Bonham C. Richardson) Encountering Revolution: Haiti and the Making of the Early Republic, by Ashli White (reviewed by Matt Clavin) Red and Black in Haiti: Radicalism, Conflict, and Political Change, 1934-1957, by Matthew J. Smith (reviewed by Robert Fatton Jr.) Cuba in the American Imagination: Metaphor and the Imperial Ethos, by Louis A. Pérez Jr. (reviewed by Camillia Cowling) Seeds of Insurrection: Domination and Resistance on Western Cuban Plantations, 1808-1848, by Manuel Barcia (reviewed by Matt D. Childs) Epidemic Invasions: Yellow Fever and the Limits of Cuban Independence, 1878-1930, by Mariola Espinosa (reviewed by Cruz Maria Nazario) The Cuban Connection: Drug Trafficking, Smuggling, and Gambling in Cuba from the 1920s to the Revolution, by Eduardo Sáenz Rovner (reviewed by IvelawLloyd Griffith) Before Fidel: The Cuba I Remember, by Francisco José Moreno, and The Boys from Dolores: Fidel Castro’s Schoolmates from Revolution to Exile, by Patrick Symmes (reviewed by Pedro Pérez Sarduy) Lam, by Jacques Leenhardt & Jean-Louis Paudrat (reviewed by Sally Price) Healing Dramas: Divination and Magic in Modern Puerto Rico, by Raquel Romberg (reviewed by Grant Jewell Rich) Puerto Rican Citizen: History and Political Identity in Twentieth-Century New York City, by Lorrin Thomas (reviewed by Jorge Duany) Livestock, Sugar and Slavery: Contested Terrain in Colonial Jamaica, by Verene A. Shepherd (reviewed by Justin Roberts) Daddy Sharpe: A Narrative of the Life and Adventures of Samuel Sharpe, a West Indian Slave Written by Himself, 1832, by Fred W. Kennedy (reviewed by Gad Heuman) Becoming Rasta: Origins of Rastafari Identity in Jamaica, by Charles Price (reviewed by Jahlani A. Niaah) Reggaeton, edited by Raquel Z. Rivera, Wayne Marshall & Deborah Pacini Hernandez (reviewed by Alexandrine Boudreault-Fournier) Carriacou String Band Serenade: Performing Identity in the Eastern Caribbean, by Rebecca S. Miller (reviewed by Nanette de Jong) Caribbean Visionary: A.R.F. Webber and the Making of the Guyanese Nation, by Selwyn R. Cudjoe (reviewed by Clem Seecharan) Guyana Diaries: Women’s Lives Across Difference, by Kimberely D. Nettles (reviewed by D. Alissa Trotz) Writers of the Caribbean Diaspora: Shifting Homelands, Travelling Identities, edited by Jasbir Jain & Supriya Agarwal (reviewed by Joy Mahabir) Queen of the Virgins: Pageantry and Black Womanhood in the Caribbean, by M. Cynthia Oliver (reviewed by Tami Navarro) Notions of Identity, Diaspora, and Gender in Caribbean Women’s Writing, by Brinda Mehta (reviewed by Marie-Hélène Laforest) Authority and Authorship in V.S. Naipaul, by Imraan Coovadia (reviewed by A shley Tellis) Typo/Topo/Poéthique sur Frankétienne, by Jean Jonassaint (reviewed by Martin Munro) Creoles in Education: An Appraisal of Current Programs and Projects, edited by Bettina Migge, Isabelle Léglise & Angela Bartens (reviewed by Jeff Siegel) Material Culture in Anglo-America: Regional Identity and Urbanity in the Tidewater, Lowcountry, and Caribbean, edited by David S. Shields (reviewed by Susan Kern) Tibes: People, Power, and Ritual at the Center of the Cosmos, edited by L. Antonio Curet & Lisa M. Stringer (reviewed by Frederick H. Smith)

Culture is found in human society. This culture is transferred from one generation to another. That is why the culture of every society survives. The culture of each society is rooted in language, custom, knowledge, traditions, religion, law, music, folk art, folk music, folk tales, literature etc. Human interactions in society affect each other and it is on the basis of these actions that a cultural society is formed. Therefore, the mirror of the society lies in the folk culture itself. "Music is the most popular in the tradition of culture." Folk music is a huge variety of culture. The language of folk music is simple, tunes easy and heart-rending for the entertainment of the general public of the society. Daily activities of human society, plowing, cattle grazing, grinding mill, cowling. Fishing water from wells, wedding marriages, christenings, festivals, festivals, natural places, sweltering fields, the sound of river flowing water, waterfalls, waterfalls, waterfalls, rain, spring season, blooming colorful flowers, etc. Natural events origin of folk songs Places are "" For folk songs, Shriram Tripathi has adopted the word 'Gramgeet'. The experience behind calling folk songs as village songs is that only rural people have preserved the tradition of folk songs. The place of various rites and festivals associated with Indian life is relatively low in urban life, so the songs sung on various occasions are getting destroyed without the opportunity to sing while the countryside still has enthusiasm for festivals and festivals. Therefore, at the time of sowing, harvesting, nairai, marriage and marriage of fields, these songs are spontaneously released from their hearts. These melodious waves of folk music do not cease to be heard only at these festivals and fairs and festivals, but these enchanting taunts constantly resonate in the lives of the people who live here. Folk music holds an integral place even on occasions ranging from human birth to death. Folk songs are automatically created from the heart of the common people at various times, filled with different emotions according to different circumstances. Hence, folk music is a simple mood expression of an ordinary person living in society with tone, rhythm and rhythm. मानव समाज में संस्कृति पायी जाती है। यह संस्कृति एक पीढ़ी से दूसरी पीढ़ी को हस्तान्तरित होती रहती है। इसी कारण प्रत्येक समाज की संस्कृति जीवित रहती है। प्रत्येक समाज की संस्कृति भाषा, प्रथा, ज्ञान, परम्पराएँ, धर्म, कानून, संगीत, लोक कला, लोक-संगीत, लोक-कथाएँ, साहित्य आदि में निहित होती हैं। समाज में मनुष्य की पारस्परिक अन्तः क्रियाएँ एक-दूसरे को प्रभावित करती है तथा इन्हीं क्रियाओं के आधार पर ही सांस्कृतिक समाज बनता है। अतः समाज का दर्पण लोक संस्कृति में ही निहित है। ‘‘संस्कृति की परम्परा में संगीत सबसे अधिक लोकप्रिय है। लोक संगीत संस्कृति की विशाल विभूति है। समाज के जनसाधारण के मनोरंजनार्थ लोक संगीत की भाषा सरल, धुनें सहज एवं हृदय ग्राहय होती है। मानव समाज की दैनिक क्रिया, हल चलाना, पशु चराना, चक्की पीसना, गोड़ना। खेते नियरानों कुओं से पानी भरना, शादी ब्याह, नामकरण, उत्सव, त्यौहार, प्राकृतिक स्थल लहलहाते खेत, नदी के बहते जल की ध्वनि, झर-झर झरते झरने, वर्षा, बसंत ऋतु ,खिलते रंग बिरंगे फूल आदि प्राकृतिक घटनाएँ लोक गीतों के उद्गम स्थल हैं ‘‘लोक गीतों के लिये श्रीराम त्रिपाठी जी ने ‘ग्रामगीत’ शब्द को अपनाया है। लोक गीतों को ग्रामगीत कहने के पीछे यह अनुभव है कि ग्रामीण लोगों ने ही लोकगीतों की परम्परा को सुरक्षित रखा है। भारतीय जीवन से संबद्ध विभिन्न संस्कार व उत्सवों का स्थान शहरी जीवन में अपेक्षाकृत कम है, अतः नाना अवसरों पर गाए जाने वाले गीत गाने के अवसर पाए बिना नष्ट हो रहे हैं जबकि देहातियों के लिए अभी भी उत्सवों ,त्यौहारों के किए उत्साह है। अतः खेतों की बुआई, कटाई, नियराई, शादी ब्याह के समय, अनायास ही उनके हृदय से ये गीत निःसृत हो जाते हैं। लोक संगीत की ये स्वर लहरियाँ इन्हीं त्यौहारों तथा मेले व पर्वाें पर ही सुनाई देकर समाप्त नहीं होती बल्कि ये मनमोहक ताने यहाँ के बसने वाले जनसाधारण के जीवन में निरन्तर गूँजती है। मानव जन्म से लेकर मृत्यु तक के अवसर पर भी लोक संगीत अभिन्न स्थान रखता है। लोक गीत विभिन्न परिस्थिति अनुसार अलग-अलग भावनाओं से भरपूर अनेक समय पर जन साधारण के हृदय से स्वतः ही निर्मित होते चले जाते हैं। अतः लोक संगीत समाज में रहने वाले साधारण व्यक्ति की स्वर, लय व ताल युक्त साधारण मनोभावाभिव्यक्ति है।

This thesis examined the relationships among ecology, economy, and society in the history of Longview, Washington, a planned timber settlement on the Columbia and Cowlitz Rivers. It compared the environmental, economic, and social histories of the Cowlitz Indians, American farmers, and urban industrialists that lived there over the past four hundred years. The central argument of the thesis is that human society cannot separate its economic and social organization from its ecology, nor can it reorder the environment without restructuring its economic and social institutions. Three different groups lived in the same physical space, but since they conceived and used the land differently, their societies developed distinct social and economic frameworks. The narrative of the thesis is chronological, tracing environmental, economic, and social change from about 1790 to 1934. During that time, humans gradually transformed a flood plain once dominated by vegetation and wildlife into a paved, sculpted, and densely populated industrial city. This study outlines the major causes and consequences of that transformation for both the land and its inhabitants. A wide range of source material provided the evidence upon which my conclusions were based. In addition to the more conventional historical sources such as diaries, letters, newspapers, memoirs, maps, and census data, I consulted anthropological studies, geological and geographical surveys, ecological reports, agricultural bulletins, and sociological analyses. My findings are presented in Chapters 2 through 5, with chapter 6 summarizing and drawing final conclusions.

In the last 30 years many changes have taken place within the Cowlitz Indian Tribe. These changes involve the tribe’s sovereignty and have greatly impacted the emic identity of the tribe. Previous identity research with the Cowlitz predates these changes and no longer accurately describe the Cowlitz. The question for this research was how have these changes affected the emic identity of the Cowlitz today as seen in their community and interactions? And how does their identity now compare with their identity in the times of pre-contact and initial contact with whites? This research uses Manuel DeLanda’s assemblage theory to assess and compare the emic identity of the contemporary and historical tribe in terms of sovereignty, identity, and cultural rejuvenation. When the structure, relationships, activities, and purposes of the tribe and groups within the contemporary tribe were analyzed, there was a striking resemblance to the community system described in early settler journals and histories of the Cowlitz. The research was cross-sectional, including ethnographic study, interviews of tribal members, document analysis, and historical analysis. In an attempt to allow the Cowlitz people to speak for themselves rather than project ideas onto the tribe, each section of the research first allows tribal members to voice their opinions and then relies on Cowlitz voices to confirm the analysis. The final dissertation was then submitted to the tribe for comment.

AN ABSTRACT OF THE DISSERTATION OF Lisa Nelson-Majewski, for the Doctor of Philosophy degree in Education, presented on October 30, 2015, at Southern Illinois University Carbondale. TITLE: THE ASSOCIATION OF RESILIENCE WITH CARDIOVASCULAR DISEASE AMONG MEMBERS OF THE COWLITZ INDIAN TRIBE MAJOR PROFESSOR: Dr. Dhitinut Ratnapradipa Cardiovascular disease is the leading cause of death in the United States, and among the American Indian population (AHA, 2012; IHS, 2013). The concept of resilience is receiving increasing attention in chronic conditions. Resilience has been shown to play a protective role in patients with chronic disease conditions including osteoarthritis (Wright, Zautra, & Going, 2008), breast and ovarian cancer (Brix et.al., 2008; Costanzo et. Al., 2009) and diabetes (DeNisco, 2010; Yi, Vataliano, Smith, Yi, & Weinger, 2008; Yi-Frazier et al., 2010). This study follows the paradigm shift from research focusing on risk factors of cardiovascular disease, to explore if resilience is significantly different among study participants of the Cowlitz Indian Tribe without a diagnosis of cardiovascular disease versus tribal participants with heart disease. The purpose of this study was to explore the relationships between resilience and cardiovascular health status, as well the relationship between resilience and the top six modifiable risk factors for cardiovascular disease, within the members of the Cowlitz Indian Tribe. Method. Following IRB approval, enrolled tribal members of the Cowlitz Indian Tribe, over the age of 18 years completed two survey tools. The tool utilized measure resilience this study is the 10-item Connor-Davidson Resilience Scale (CD-RISC). The second survey tool, including demographics and questions to assess cardiovascular risk factors, is the Behavioral Risk Factor Surveillance System (BRFSS). The cardiovascular risk factor questions include the same BFRSS questions utilized from the 2009-2010 BRFSS tribal questionnaires. Results. Resilience and six selected cardiovascular disease risk factors were surveyed from a total of 201 enrolled members of the Cowlitz Indian Tribe after informed consent obtained. Statistical analysis, with an alpha level of .05, revealed statistical difference between resilience and members with CVD versus resilience of members without CVD, (F (1,199) = 16.563, p = .000, ) (Table 5). All constructs of resilience impact overall resilience, while the second construct of resilience (trust in one’s instincts, tolerance of negative affect and strengthening effects of stress, emotional/cognitive control under pressure), had the most impact on overall resilience for those without CVD (r =0.909) (Table 6). HTN and resilience versus no HTN and resilience and resilience scores between those with normal cholesterol versus resilience scores of those with hyperlipidemia were the only two risk factors for CVD significantly impacted by resilience p = .049 and p = .020 respectively (Table 11; Table 13). While there was not a statistically significant difference (t (657) = -0.985) between Cowlitz Indian (N=201) resilience scores and the general population (N=458) (Davidson, 2003) (Table 22). The Cowlitz Indians (N=201) overall resilience score was statistically lower (t(359) = -3.12) than another federally recognized tribe (N = 160) Goins, Gregg, and Fiske (2012) (Table 21). Conclusion. Resilience is significantly different in members of the Cowlitz Indian Tribe who have not been diagnosed with CVD versus resilience scores of those self-identified as having CVD. Trust in one’s instincts, tolerance of negative affect and strengthening effects of stress, and emotional/cognitive control under pressure, was the construct of resilience that has the most impact on overall Cowlitz Indian resilience scores. Cowlitz participants with hypertension and hyperlipidemia, two of the six risk CVD factors evaluated, had statistical significance between the resilience scores versus the participants without the presence of these CVD risk factors.