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Journal articles on the topic 'Cultural anthropology|Museum studies|Native American studies'

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Published: 9 July 2021

Last updated: 29 July 2025

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1

Smith, Andrea. "Native American Studies." Journal of American Ethnic History 25, no. 4 (2006): 192–93. http://dx.doi.org/10.2307/27501761.

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2

Fred, Morris A. "Law and Identity: Negotiating Meaning in the Native American Graves Protection and Repatriation Act." International Journal of Cultural Property 6, no. 2 (1997): 199–230. http://dx.doi.org/10.1017/s0940739197000301.

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AbstractThe enactment of the Native American Graves Protection and Repatriation Act (NAGPRA) in 1990 represented the culmination of a long process of negotiation and ultimate compromise between representatives of Native American tribes and American museums. This paper focuses on the initial implementation stage of NAGPRA. That stage reveals that interaction between the two sides has entailed (and continues to entail) negotiations not only concerning the disposition of specific Native American cultural objects but also equally important concerning the professional identities of Native Americans

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3

Kuhlmann, Annette. "Contemporary Native American Political IssuesContemporary Native American Cultural Issues." Journal of American Ethnic History 19, no. 3 (2000): 135–38. http://dx.doi.org/10.2307/27502601.

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4

Lenz, Guenter H. "“Ethnographies”: American Culture Studies and Postmodern Anthropology." Prospects 16 (October 1991): 1–40. http://dx.doi.org/10.1017/s0361233300004476.

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When henry nash smith defined American Studies in 1957 as “the study of American culture past and present, as a whole,” he summarized more than two decades of a wide-ranging and self-conscious critical analysis of culture in the United States and, at the same time, initiated the search for the unified or holistic “method” through which American Studies would, finally, achieve maturity as an (interdisciplinary) discipline. The 1930s were the decade when, as Warren Susman pointed out years ago, the complexity of American culture as well as the culture concept were discovered and discussed in the

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5

Troy, Timothy. "Anthropology and photography: Approaching a native American perspective." Visual Anthropology 5, no. 1 (1992): 43–61. http://dx.doi.org/10.1080/08949468.1992.9966577.

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6

Deloria, Vine. "Native American History." Journal of American Ethnic History 22, no. 2 (2003): 76–78. http://dx.doi.org/10.2307/27501279.

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7

Rosenthal, Nicolas G., and Liza Black. "Introduction." American Indian Culture and Research Journal 42, no. 3 (2018): 1–9. http://dx.doi.org/10.17953/aicrj.42.3.rosenthal-black.

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Together, the articles in this special issue of the American Indian Culture and Research Journal offer a discussion of how Indigenous peoples have represented themselves and their communities in different periods and contexts, as well as through various media. Ranging across anthropology, art history, cartography, film studies, history, and literature, the authors examine how Native people negotiate with prominent images and ideas that represented Indians in the dominant culture and society in the United States and the Americas. These essays go beyond the problems of cultural appropriation by

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8

Castile, George Pierre. "Native American peoples with history." Reviews in Anthropology 14, no. 3 (1987): 236–40. http://dx.doi.org/10.1080/00988157.1987.9977831.

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9

McLaughlin, RH. "The American archaeological record: authority to dig, power to interpret." International Journal of Cultural Property 7, no. 2 (1998): 342–75. http://dx.doi.org/10.1017/s0940739198770389.

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Legal regulation of the archaeological record has played a subtle though instrumental role in the shaping of American anthropology. Most studies of connections between politics and archaeology in analogous contexts have, however, focused on nationalisms and the popular political orchestration of archaeology. This paper grounds an analysis of the American case in legal apparatuses, disciplinary changes in anthropology, and a shift in the expression of American nationalism between the Antiquities Act of 1906 and the Native American Graves Protection and Repatriation Act of 1990. The article argu

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10

Message, Kylie. "Multiplying sites of sovereignty through Community and Constituent Services at the National Museum of the American Indian?" Museum & Society 7, no. 1 (2015): 50–67. https://doi.org/10.29311/mas.v7i1.130.

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My twofold aim in this article is (i) to initiate discussion about issues of governance and sovereignty in order to strengthen lateral connections between the disciplines of museum studies and citizenship studies, and (ii) to examine the National Museum of the American Indian’s capacity to challenge concepts of citizenship that reflect traditional national identity discourses. The article has three parts. The first introduces the National Museum of the American Indian and outlines its aspiration to become an ‘intermediary institution’. Second, I present a theoretical engagement with issues of

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11

Frank, Roslyn M. "The European Bear’s Son Tale: Its Reception and Influence on Indigenous Oral Traditions in North America." Folklore: Electronic Journal of Folklore 88 (April 2023): 119–46. http://dx.doi.org/10.7592/fejf2023.88.frank.

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The primary purpose of this article is to explore the way that the Bear’s Son tale, a wide-spread European folktale, came to be incorporated into the oral storytelling traditions of Native Americans. The work is divided into three parts. In the first section the reasons that led me to begin to investigate the European tale are discussed. The second part is dedicated to a discussion of the European tale itself, its plotline and geographical diffusion within Europe and North America. In the third section, I reflect on how and why versions of the European tale came to attract the attention of Nat

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12

Osburn, Katherine M. B. "Native American Woman across Time." Journal of American Ethnic History 25, no. 2-3 (2006): 289–93. http://dx.doi.org/10.2307/27501700.

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13

Colwell-Chanthaphonh, Chip. "The Incorporation of the Native American Past: Cultural Extermination, Archaeological Protection, and the Antiquities Act of 1906." International Journal of Cultural Property 12, no. 3 (2005): 375–91. http://dx.doi.org/10.1017/s0940739105050198.

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In the late nineteenth century, while advocates garnered support for a law protecting America's archaeological resources, the U.S. government was seeking to dispossess Native Americans of traditional lands and eradicate native languages and cultural practices. That the government should safeguard Indian heritage in one way while simultaneously enacting policies of cultural obliteration deserves close scrutiny and provides insight into the ways in which archaeology is drawn into complex sociopolitical developments. Focusing on the American Southwest, this article argues that the Antiquities Act

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14

Scott, David A. "Modern Antiquities: The Looted and the Faked." International Journal of Cultural Property 20, no. 1 (2013): 49–75. http://dx.doi.org/10.1017/s0940739112000471.

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AbstractThis article discusses some of the issues regarding the acquisition of art and the different philosophical views of some of the main protagonists regarding the reclaiming of art by nation-states, following American museums' acceptance of the 1970 UNESCO Convention, using examples from the Getty Museum and the Metropolitan Museum of Art. The mediation of Native American Graves Protection and Repatriation Act (NAGPRA) claims by conservators is often an important component of the dialogue between museums and native communities. The philosophical and art-historical opinions regarding the v

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15

KINGSTON, DEANNA PANIATAAQ. "Native American Women in a Contemporary World." Reviews in Anthropology 36, no. 4 (2007): 357–74. http://dx.doi.org/10.1080/00938150701684227.

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16

Ned Blackhawk. "Contradictions in Indian Art: Contemporary Native American Arts and the National Museum of the American Indian." American Quarterly 62, no. 2 (2010): 387–94. http://dx.doi.org/10.1353/aq.0.0136.

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17

Lobo, Susan. "Native American Women: A Biographical Dictionary." Journal of American Ethnic History 21, no. 4 (2002): 170–71. http://dx.doi.org/10.2307/27501233.

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18

Teeter, Wendy Giddens, Desiree Martinez, and Dorothy Lippert. "Creating a new future: Redeveloping the tribal-museum relationship in the time of NAGPRA." International Journal of Cultural Property 28, no. 2 (2021): 201–9. http://dx.doi.org/10.1017/s0940739121000242.

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AbstractThe hope has long been that the Native American Graves Protection and Repatriation Act (NAGPRA) would finally bring ancestors and their cultural items home to their communities to be reconnected and rest. However, 30 years later, museums and academics still fear losing control of research and access in their intellectual pursuits. Far from true, museums have benefited in working with tribes in telling stories around their cultural history, present and future. This article shares experiences over the authors’ careers and counters the alarmist calls to arms against compliance with NAGPRA

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19

Bahr, Donald. "Native American Dream Songs, Myth, Memory and Improvisation." Journal de la Société des Américanistes 80, no. 1 (1994): 73–93. http://dx.doi.org/10.3406/jsa.1994.1526.

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20

Harris, Betty J. "Native American women and men: Migration and urbanization." Reviews in Anthropology 28, no. 2 (1999): 137–56. http://dx.doi.org/10.1080/00988157.1999.9978225.

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21

Perea, John-Carlos. "Travels with Frances Densmore: Her Life, Work, and Legacy in Native American Studies." Ethnomusicology 66, no. 3 (2022): 528–30. http://dx.doi.org/10.5406/21567417.66.3.11.

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22

Schwarz, Maureen Trudelle. "Native American Tattoos: Identity and Spirituality in Contemporary America." Visual Anthropology 19, no. 3-4 (2006): 223–54. http://dx.doi.org/10.1080/08949460500297398.

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23

McGill, Dru, and Jennifer St. Germain. "Nazi Science, wartime collections, and an American museum: An object itinerary of the Anthropologie Symbol." International Journal of Cultural Property 28, no. 1 (2021): 87–106. http://dx.doi.org/10.1017/s0940739121000096.

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AbstractA number of recent works have explored the value of scholarly efforts to “unpack” museum collections and examine the constitutive networks and histories of objects. The interrogations of collections through methods such as object biographies and itineraries imparts important knowledge about the institutions, disciplines, and individuals who made museum collections, contribute to deeper understandings of the roles of objects in creating meaning in and of the world, and suggest implications for future practice and policies. This article examines the object itinerary of a cultural propert

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24

Romero, Brenda M., and Laura Boulton. "Music of New Mexico: Native American Traditions." Ethnomusicology 39, no. 2 (1995): 309. http://dx.doi.org/10.2307/924440.

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25

Diamond, Beverley, and Charlotte Heth. "Native American Dance: Ceremonies and Social Traditions." Ethnomusicology 41, no. 1 (1997): 116. http://dx.doi.org/10.2307/852586.

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26

Coronel, Patricia. "Native Moderns: American Indian Painting, 1940-1960." Journal of American Ethnic History 27, no. 1 (2007): 90–91. http://dx.doi.org/10.2307/40543264.

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27

Clark, David Anthony Tyeeme. "Native Voices: American Indian Identity and Resistance." Journal of American Ethnic History 24, no. 2 (2005): 105–7. http://dx.doi.org/10.2307/27501566.

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28

MacLeitch, Gail D. "Identity and Agency in Native American Scholarship." Journal of American Ethnic History 26, no. 1 (2006): 84–88. http://dx.doi.org/10.2307/27501783.

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29

Duggan, Betty. "Introduction: Collaborative Ethnography and the Changing Worlds of Museums." Practicing Anthropology 33, no. 2 (2011): 2–3. http://dx.doi.org/10.17730/praa.33.2.m24j70g1663x7230.

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Collaboration with indigenous peoples has been a hallmark of ethnology since the mid-19th century, and throughout the 20th century numerous anthropologists acknowledged indigenous and local cultural specialists as co-producers of project results and knowledge. In recent decades, converging and co-mingling influences from inside and outside of anthropology - including action anthropology, community heritage studies, and passage of the Native American Graves, Protection and Repatriation Act (NAGPRA) - have led increasingly to wide-ranging kinds of consultations and partnered collaborative and pa

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30

Collins, Robert. "Introduction: Reducing Barriers to Native American Student Success in Higher Education: Challenges and Best Practices." American Indian Culture and Research Journal 37, no. 3 (2013): ix—xvi. http://dx.doi.org/10.17953/aicr.37.3.022728x7h8173725.

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What barriers do Native American and Alaskan Native students face in higher education? How are these barriers to student success being addressed theoretically and practically? To engage these questions, this special issue of the American Indian Culture and Research Journal seeks to open this dialogue and create a compilation that professors and service providers may use to enhance American Indian studies and other academic curricula. Contributors to this special issue explore a broad range of educational, cultural competence, mental health, advocacy, and efficacy concerns.

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31

Hubbe, Mark. "Craniofacial morphological diversity of North, Central, and South America: Implications for discussions about oral biology and health." Revista Argentina de Antropología Biológica 26, no. 2 (2024): 082. http://dx.doi.org/10.24215/18536387e082.

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Craniofacial morphology plays an important role in many aspects of the masticatory function and the oral health of individuals, and as such should be considered a baseline for studies that aim to integrate anthropological and dentistry practices that can improve oral health, dental hygiene, and care practices in populations from different biological and cultural backgrounds. This article presents a synthesis of our current understanding of the craniofacial and dental variation among native populations of North, Central, and South America, as part of the special volume on “Anthropology meets De

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32

Schwartz, Saul, and Lise M. Dobrin. "The cultures of Native North American language documentation and revitalization." Reviews in Anthropology 45, no. 2 (2016): 88–123. http://dx.doi.org/10.1080/00938157.2016.1179522.

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33

Malhi, Ripan. "Implications of the Genographic Project for Molecular Anthropologists." International Journal of Cultural Property 16, no. 2 (2009): 193–94. http://dx.doi.org/10.1017/s0940739109090122.

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Many molecular anthropologists no longer incorporate a field component into their research; rather, they rely on analyzing existing data sets and/or on collaborating with field researchers to obtain samples for analysis. This trend in molecular anthropology, combined with the aggressive agenda of the Genographic Project, has an important implication for the future of the discipline. If Native American communities are exposed to genetic ancestry research largely through the Genographic Project, they are less likely to see that there are multiple ways for Native American communities to interact

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34

Treier, Leonie. "Annotating Colonialism." Museum Anthropology Review 15, no. 1 (2021): 84–105. http://dx.doi.org/10.14434/mar.v15i1.31800.

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This exhibition review essay compares three recent interventions into historic cultural representations at the American Museum of Natural History: the Digital Totem that was placed in the Northwest Coast Hall in 2016 to partially modernize its content, the 2018 reconsideration of the Old New York Diorama, which attempts to correct its stereotypical representations of Native North American peoples, and the 2019 exhibition Addressing the Statue providing context for the Theodore Roosevelt statue. Paying attention to visual and textual strategies, I characterize these three interventions as tempo

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35

LeMaster. "Gender, Kinship, and Sexuality in Native American Societies." Journal of American Ethnic History 33, no. 4 (2014): 94. http://dx.doi.org/10.5406/jamerethnhist.33.4.0094.

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36

Iwata, Taro. "Aloha Betrayed: Native Hawaiian Resistance to American Colonialism." Journal of American Ethnic History 24, no. 4 (2005): 105–6. http://dx.doi.org/10.2307/27501638.

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37

Rosenthal, Nicolas G. "Enduring Legacies: Native American Treaties and Contemporary Controversies." Journal of American Ethnic History 25, no. 1 (2005): 118–19. http://dx.doi.org/10.2307/27501675.

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38

Futagami, Mami. "Sustainable development in the frontiers of the American Megalopolis." Ekistics and The New Habitat 70, no. 420/421 (2003): 147–61. http://dx.doi.org/10.53910/26531313-e200370420/421281.

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Dr Futagami, a graduate of the Graduate School of Social and Cultural Studies, Kyushu University, Japan, with degrees (in Language Studies) from Columbia University Teachers' College, USA; (in Anthropology) from Pennsylvania State University; and Tsuda College, Tokyo, is on the Faculty of Foreign Languages and Asian Studies, Nagoya University of Commerce and Business Administration, Japan. Her major publications, reflecting her main fields of study on regional development, regional planning and American studies, include "Appalachia: A region politically invented and restored through civic acti

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39

Gilley, Brian Joseph. "Native Sexual Inequalities: American Indian Cultural Conservative Homophobia and the Problem of Tradition." Sexualities 13, no. 1 (2010): 47–68. http://dx.doi.org/10.1177/1363460709346114.

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40

O'Connell, Mary Ellen, and Sara DePaul. "Report on the Conference: Imperialism, Art and Restitution." International Journal of Cultural Property 12, no. 4 (2005): 487–90. http://dx.doi.org/10.1017/s0940739105050253.

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March 26–27, 2004, in St. Louis, Missouri, the Washington University School of Law's Whitney R. Harris Institute for Global Legal Studies and the School of Art hosted the Imperialism, Art and Restitution Conference. The conference brought together many of the world's leading experts on art and antiquities law, museum policy, and the larger cultural context surrounding these fields. The conference organizers chose several particularly controversial case studies to generate debate and discussion around the issues of whether Western states and their museums should return major works of art and an

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41

Thompson, Tok. "Listening to the Elder Brothers: Animals, Agents, and Posthumanism in Native Versus Non-Native American Myths and Worldviews." Folklore: Electronic Journal of Folklore 77 (December 2019): 159–80. http://dx.doi.org/10.7592/fejf2019.77.thompson.

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42

Lynch, Thomas F. "Native American agriculture: Centers and non‐centers, diffusion versus independent origins." Reviews in Anthropology 24, no. 4 (1996): 261–66. http://dx.doi.org/10.1080/00988157.1996.9978134.

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43

Keeling, Richard, Larry Evers, and Felipe S. Molina. "Yaqui Deer Songs, Maso Bwikam: A Native American Poetry." Ethnomusicology 32, no. 3 (1988): 464. http://dx.doi.org/10.2307/851951.

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44

Herndon, Marcia, Susan Dyal, and Charlotte Heth. "Preserving Traditional Arts: A Toolkit for Native American Communities." Ethnomusicology 33, no. 1 (1989): 182. http://dx.doi.org/10.2307/852192.

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45

Nafziger, JAR, and RJ Dobkins. "The native American graves protection and repatriation act in its first decade." International Journal of Cultural Property 8, no. 1 (1999): 77–107. http://dx.doi.org/10.1017/s0940739199770621.

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The global effort to protect indigenous heritage relies on national legislation. The Native American Graves Protection and Repatriation Act (NAGPRA) of the United States provides one model for accomplishing a broad agenda of protective measures. NAGPRA confirms indigenous ownership of cultural items excavated or discovered on federal and tribal lands, criminalizes trafficking in indigenous human remains and cultural items, and establishes a process of repatriation of material to native groups. In implementing the law, questions related to cultural affiliation, culturally unidentifiable materia

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46

Zimmerman, Larry J. "Public Heritage, a Desire for a “White” History for America, and Some Impacts of the Kennewick Man/ Ancient One Decision." International Journal of Cultural Property 12, no. 2 (2005): 265–74. http://dx.doi.org/10.1017/s0940739105050113.

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The most recent opinion in the so-called Kennewick Man or Ancient One (as many American Indians choose to call the skeleton) case by the United States Court of Appeals for the Ninth Circuit unfortunately resurrects some very old and contentious issues in America. Indians mostly view the opinion as one more echo of the same old story of Native American property issues raised in the courts, but they also understand that some implications may be broader. The most direct impact of the opinion is that the Umatilla people will not be allowed to return the Ancient One to the earth, but others could b

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47

Carlson, Kirsten Matoy. "American Indian Constitutional Reform and the Rebuilding of Native Nations." Journal of American Ethnic History 27, no. 1 (2007): 89–90. http://dx.doi.org/10.2307/40543263.

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48

Chacón, Gloria Elizabeth. "Indian trouble." Cultural Dynamics 31, no. 1-2 (2019): 50–61. http://dx.doi.org/10.1177/0921374019826198.

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This exploratory essay thinks through late-20th and early 21st century autobiographical novels and storytelling by indigenous migrants from Mexico and Central America. The think-piece examines the idea of “archiving selves” as well as the literary sensibilities of Manuel Olmos, Alma Murrieta, and Lamberto Roque Hernández. Focusing on how these non-professional writers document their border crossings and recount their uprooted lives in California, this essay casts new questions on indigenous Mesoamerican futurities that intersect—and depart from—Latino/a Studies and Native American Studies. It

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49

Azuma, Eiichiro. "Toward a Transnational History of Wartime Japanese Americans: Nisei and Imperial Japan's Race Propaganda." Journal of American Ethnic History 42, no. 2 (2023): 5–41. http://dx.doi.org/10.5406/19364695.42.2.01.

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Abstract This essay examines a wartime experience of Japanese Americans (Nisei) in Japan, proposing to view them as US–originated immigrants abroad. Several thousand Nisei resided in their ancestral land at the time of the attack on Pearl Harbor, and many struggled with negative public perceptions associated with their enemy birthland as well as pressures to be assimilated into their racial home. Based on the belief in blood ties, the official demands for these Nisei included not only the prioritizing of racial belonging over birthright citizenship but also their total commitment to Japan's an

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50

Mauzé, Marie, and Joëlle Rostkowski. "A New Kid on the Block. Le National Museum of the American Indian." Journal de la société des américanistes 90, no. 90-2 (2004): 115–28. http://dx.doi.org/10.4000/jsa.1465.

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