Journal articles: 'Indians, North America (Captivities)'

1

Eid, Leroy V. ""National" War Among Indians of Northeastern North America." Canadian Review of American Studies 16, no. 2 (May 1985): 125–54. http://dx.doi.org/10.3138/cras-016-02-01.

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Morrison, Kenneth M. "Indians of Northeastern North America. Christian F. Feest." History of Religions 29, no. 1 (August 1989): 86. http://dx.doi.org/10.1086/463181.

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3

Wiemers, Serv. "The International Legal Status of North American Indians After 500 Years of Colonization." Leiden Journal of International Law 5, no. 1 (February 1992): 69–90. http://dx.doi.org/10.1017/s0922156500001990.

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Next year, the ‘discovery’ of America by Columbus, 500 years ago, will be commemorated. The discovery of America started a time of colonization for the original inhabitants, the Indians. Since the 1970s an Indian movement has emerged in North America demanding the Indians' ‘rightful place among the family of nations’. This article contains a survey of the current international legal position of Indians in North America. Wiemers holds that international legal principles, developed in the decolonization context, are applicable to the North American Indian population. The right of a people to selfdetermination is the most discussed one.

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Leone, Catherine L. "American Indian Autobiographies for Teaching “Indians of North America”." Teaching Anthropology: Society for Anthropology in Community Colleges Notes 4, no. 2 (June 1997): 11–23. http://dx.doi.org/10.1525/tea.1997.4.2.11.

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Prins, Harald E. L. "Review: Games of North America Indians by Stewart Culin." Explorations in Ethnic Studies ESS-14, no. 1 (August 1, 1994): 16–18. http://dx.doi.org/10.1525/ess.1994.14.1.16.

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Tyquiengco, Marina, and Monika Siebert. "Are Indians in America's DNA?" Contemporaneity: Historical Presence in Visual Culture 8 (October 30, 2019): 80–97. http://dx.doi.org/10.5195/contemp.2019.288.

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A conversation between Dr. Monika Siebert and Marina Tyquiengco on: Americans National Museum of the American Indian January 18, 2018–2022 Washington, D.C. Monika Siebert, Indians Playing Indian: Multiculturalism and Contemporary Indigenous Art in North America. Tuscaloosa: University of Alabama Press, 2015.

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Matijasic, Thomas D. "Reflected Values: Sixteenth-Century Europeans View the Indians of North America." American Indian Culture and Research Journal 11, no. 2 (January 1, 1987): 31–50. http://dx.doi.org/10.17953/aicr.11.2.t673126m83676x40.

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Mancall, Peter C., and Thomas Weiss. "Was Ecomomic Growth Likely in Colonial British North America?" Journal of Economic History 59, no. 1 (March 1999): 17–40. http://dx.doi.org/10.1017/s0022050700022270.

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Conventional wisdom holds that output per capita in colonial British America increased between 0.3 and 0.6 percent per year. Our conjectural estimates challenge this view, suggesting instead that such growth was unlikely. We show that the most likely rate of economic growth was much lower, probably close to zero. We argue further that to understand the performance of the colonial economy it is necessary to include the economic activity of Native American Indians. When this is done, we estimate that the economy may have grown at the rate suggested by previous researchers.

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Watkins, Joe E. "Beyond the Margin: American Indians, First Nations, and Archaeology in North America." American Antiquity 68, no. 2 (April 2003): 273–85. http://dx.doi.org/10.2307/3557080.

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In North America, American Indians and First Nations have often been at odds with archaeologists over the status of their relationships, about who should have control over research designs and research questions, the interpretation of information about past cultures, and the ways past cultures are represented in the present. While the influence of the voice of Indigenous Nations in the discipline has risen, in many ways their voices are as stifled now as they were in the 1960s. This paper gives an American Indian perspective on the current practice of archaeology in North America and offers suggestions for improving relationships.

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Orr, Yancey, and Raymond Orr. "Imagining American Indians and Community in Southeast Asia." International Journal of Critical Indigenous Studies 12, no. 2 (July 3, 2019): 1–17. http://dx.doi.org/10.5204/ijcis.v12i1.1113.

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Although geographically distant, the histories of Indigenous North America and Southeast Asia contain a series of parallels in colonial experience. This article traces these historical similarities between these two geographic regions in colonial and counter-colonial movements. It then focuses on American Indians and Indigenous communities in the Philippines and Indonesia perceptions of one another, recorded during fieldwork by the authors in Southeast Asia and the U.S. Additionally, it elaborates on the similarities between these two groups in expressions of solidarity and sympathy as parts of settler-societies. Beyond views of dispossession, these communities placed importance on one another’s environmental stewardship, retention of community in the context of a “modernising” settler society, and government-to-government relationships that are often eclipsed by settler societies who perceive Indigenous populations as racial minorities rather than self-determined polities. This analysis provides a greater understanding of how Indigenous groups in North America and Southeast Asia understand each other’s experiences.

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Bhatti, Shaheena Ayub, Ghulam Murtaza, and Aamir Shehzad. "Revisiting Paul Kanes Wanderings of an Artist Among the Indians of North America." Global Language Review IV, no. II (December 31, 2019): 89–94. http://dx.doi.org/10.31703/glr.2019(iv-ii).13.

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Paul Kanes paintings and sketches which form the basis of Wanderings of an Artist, were made with the aim of presenting an “extensive series of illustrations of the characteristics, habits and scenery of the country and its inhabitants.” However, a careful and detailed reading of his paintings and writings show that he actually violated the trust that the American Indians placed in him by depicting false images. Working in the background of Lasswells theory of propaganda this study seeks to demonstrate how the images and writings that he created, fulfilled no purpose, other than that of propaganda. The essay takes as its base the short fiction of Sherman Alexies Scalp Dance by Spokane Indians and attempts to show through the text how Kane, in reality, violated the trust that the American Indian tribes placed in him, by allowing him to photograph them in various poses and at various times of the day and year.

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Szegál, Borisz. "Native people of North America (the so called Indians): historical overview, ethnopsychological outline." Magyar Pszichológiai Szemle 64, no. 1 (March 1, 2009): 85–109. http://dx.doi.org/10.1556/mpszle.64.2009.1.2.

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A tanulmány első része bemutatja, leírja, elemzi és értelmezi az indiánokkal összefüggő főbb fogalmakat. A fogalmak tisztázása igen fontos, mert éppen ezekben a kérdésekben mutatható ki egyértelműen a hiányos ismeretekre épülő félreértések és többé-kevésbé szándékosan félrevezető általánosítások sokasága. Ezután ismertetjük az észak-amerikai indiánok történetének etnopszichológiai szempontból fontosabb elemeit, kiemelve az Amerika felfedezése előtti évezredekre vonatkozó adatokat, majd áttérünk a bennszülött népek és az Európából egyre nagyobb számban érkező tömegek közötti kapcsolatokra. Az európai bevándorlók által provokált konfliktusok, később háborúk, népirtás, korlátozások és diszkrimináció, valamint az Európából behurcolt fertőző betegségek következtében az első amerikaiak nagy része elpusztult. Csak az utóbbi évtizedekben kezdett kibontakozni az amerikai indián restauráció. A tanulmány második részében bemutatjuk e különleges történelmi sorsú népek pszichológiai sajátosságait. Az etnopszichológiai kutatások igen fontos kérdése az adatgyűjtés módszertani jellemzői, az adatok validitása és megbízhatósága. Az érvek és ellenérvek mérlegelése alapján megkíséreljük az indiánok magatartásának, pszichés jellemzőinek felvázolását, a főbb indián értékek, attitűdök, magatartási sajátosságok bemutatását, mint például együttműködés, a csoport szelleme, a versengés hiánya, szerénység, visszafogott magatartás, perceptuális sajátosságokat, mint kiváló megfigyelőkészség stb.

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Smith, Dwight L., and Peter Charles Hoffer. "Indians and Europeans: Selected Articles on Indian-White Relations in Colonial North America." American Indian Quarterly 14, no. 1 (1990): 54. http://dx.doi.org/10.2307/1185008.

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Smithers, Gregory D. "Indians in Local Places: Towns, Outposts, and Colonialism in Eighteenth-Century North America." Eighteenth-Century Studies 46, no. 1 (2012): 146–50. http://dx.doi.org/10.1353/ecs.2012.0077.

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Lush, Rebecca M. "Painting Indians and Building Empires in North America, 1710–1840 (review)." Western American Literature 47, no. 3 (2012): 313–15. http://dx.doi.org/10.1353/wal.2012.0060.

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Приходько-Кононенко, І. О., М. С. Винничук, О. С. Васильєва, Т. В. Пристав, and М. І. Маслікова. "ХУДОЖНЬО-КОМПОЗИЦІЙНІ ЕЛЕМЕНТИ КОСТЮМА НАРОДІВ ПІВНІЧНОЇ АМЕРИКИ ЯК ТВОРЧЕ ДЖЕРЕЛО ДЛЯ РОЗРОБКИ КОЛЕКЦІЇ ОДЯГУ." Art and Design, no. 4 (February 3, 2020): 132–42. http://dx.doi.org/10.30857/2617-0272.2019.4.12.

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To determine the artistic and compositional features of ethnic costume of the peoples of North America for design-projection of the modern collections of women`s clothes. The visual-analytical and the literary-analytical methods, as well as the method of synectics, etc. are used. Based on the analysis of artistic and compositional solutions for ethnic costumes of the peoples of North America, in particular, Crow, Creek, Navaho, Pancho and Pueblo, their inherent elements and decorations are identified, and the possibility of their use as a creative source for the designing of modern collections of clothes in ethnic style, using the latest fashion trends and the draping method, is presented. Compositional and constructive, and decorative solutions for the models of women`s clothes are systematized in accordance with the fashion trends of the SS 19/20 season; specific artistic and compositional elements of the ethnic costume of the Indians of North America are distinguished; possible types of finishing are described, and their application in design-projecting of the collections of clothes are presented. Artistic-design and constructive-technological solutions for the models of women`s clothes using the artistic and compositional elements of the national costume of the Indians of North America are developed.

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KRUGER, LOREN. "Introduction: Diaspora, Performance, and National Affiliations in North America." Theatre Research International 28, no. 3 (October 2003): 259–66. http://dx.doi.org/10.1017/s0307883303001123.

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Although current theories of diaspora argue for a break between an older irrevocable migration from one nation to another and a new transnational movement between host country and birthplace, research on nineteenth- as well as twentieth-century North America demonstrates that earlier migration also had a transnational dimension. The cultural consequences of this two-way traffic include syncretic performance forms, institutions, and audiences, whose legitimacy depended on engagement with but not total assimilation in local conventions and on the mobilization of touristic nostalgia in, say, Cantonese opera in California or Bavarian-American musicals in New York, to appeal to nativist and immigrant consumers. Today, syncretic theatre of diaspora is complicated on the one hand by a theatre of diasporic residence, in which immigrants dramatize inherited conflicts in the host country, such as Québécois separatism in Canada, along with problems of migrants, among them South Asians, and on the other by a theatre of non-residence, touring companies bringing theatre from the home country, say India, to ‘non-resident Indians’ and local audiences in the United States.

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Kercsmar, Joshua Abram. "Wolves at Heart: How Dog Evolution Shaped Whites’ Perceptions of Indians in North America." Environmental History 21, no. 3 (May 19, 2016): 516–40. http://dx.doi.org/10.1093/envhis/emw007.

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McGrath, Eileen. "North Carolina Books." North Carolina Libraries 68, no. 1 (March 21, 2011): 23. http://dx.doi.org/10.3776/ncl.v68i1.320.

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Compiled by Eileen McGrath, the following books are included: The North Carolina Gazetter: A Dictionary of Tar Heel Places and Their History; Becoming Elizabeth Lawrence: Discovered Letters of a Southern Gardener; The Southern Mind under Union Rule: The Diary of James Rumley; A Day of Blood: The 1898 Wilmington Race Riot; Kay Kyser: The Ol' Professor of Sing! America's Forgotten Superstar; Haven on the Hill: A History of North Carolina's Dorothea Dix Hospital; Middle of the Air; Lumbee Indians in the Jim Crow South: Race, Identity, and the Making of a Nation; Cow across America; Real NASCAR: White Lightning, Red Clay, and Big Bill France; 27 Views of Hillsborough: A Southern Town in Prose & Poetry; Twelve by Twelve: A One Room Cabin off the Grid and beyond the American Dream; and Down Home: Jewish Life in North Carolina.

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20

Sewell-Coker, Beverly, Joyce Hamilton-Collins, and Edith Fein. "Social Work Practice with West Indian Immigrants." Social Casework 66, no. 9 (November 1985): 563–68. http://dx.doi.org/10.1177/104438948506600907.

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When West Indians come to live in North America, they encounter conflicting values. The resulting stress may lead to dysfunctional reactions, particularly in regard to parent-child relationships. Agency workers report on the program they developed to help such immigrants.

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21

Handford, Jenny Mai. "Dog sledging in the eighteenth century: North America and Siberia." Polar Record 34, no. 190 (July 1998): 237–48. http://dx.doi.org/10.1017/s0032247400025705.

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AbstractThe different designs of sledges and dog harnesses, the methods of hitching used by the various peoples of the Arctic regions in the eighteenth century, and the influences they had on each other, are investigated. The development of dog sledging reflects not only the migrations of herding tribes of the steppe into southern Siberia — which progressively pushed some peoples farther and farther northeast — but the relationship between peoples whose culture was nomadic or more settled, whose way of life depended on reindeer herding or not, or who had earlier or later contact with the Russians or other Europeans. The Europeans in North America, it is argued, learned dog sledging from the Eskimos and taught it to the Indians. The Russians appear to have discovered dog sledging in Siberia, where their influence ultimately overcame many of the techniques of the native peoples. The Eskimos are found to have had the most-developed harnessing methods during the eighteenth century, and to have been the prevailing influence where they met with other sledging peoples.

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22

Lloyd, Joel. "George Catlin's Geology." Earth Sciences History 10, no. 1 (January 1, 1991): 56–59. http://dx.doi.org/10.17704/eshi.10.1.q83165576xx16047.

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George Catlin, the noted Nineteenth Century painter of American Indians had a deep interest in geology which, in the late years of his life, was to lead him far astray. He wrote a strange little book, entitled The Lifted and Subsided Rocks of America, that was published by Trubner & Co. of London in 1870. In that work Catlin hypothesized that under the great mountain chains of North and South America there existed subterranean vaults, through which tumultuous rivers ran, debouched in the Gulf of Mexico, and intermingled to become the Gulf Stream. The fury of this torrent flung American Indians, clinging to driftwood and rafts, as far as the coasts of Europe.

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Foster II, H. Thomas, and Arthur D. Cohen. "Palynological Evidence of the Effects of the Deerskin Trade on Forest Fires during the Eighteenth Century in Southeastern North America." American Antiquity 72, no. 1 (January 2007): 35–51. http://dx.doi.org/10.2307/40035297.

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Three palynological cores from the coastal plain of Georgia and Alabama were analyzed for paleobotanical remains. Results show that the Indians of southeastern North America increased forest fires used in hunting as a response to the demand for deer hides during the early eighteenth century. Palynological data are consistent with known anthropogenic changes in the region. Charcoal abundance increased significantly between A.D. 1715 and 1770, which is the period of the most intensive hunting by the Indians. This study shows that forest fires from hunting had a significant and measurable effect on the evolution of the biophysical environment.

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Fisher, Samuel K. "Atlantic ’45: Gaels, Indians and the Origins of Imperial Reform in the British Atlantic." English Historical Review 136, no. 578 (February 1, 2021): 85–116. http://dx.doi.org/10.1093/ehr/ceab031.

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Abstract This article offers a new explanation of the origins of imperial reform in the eighteenth-century British Atlantic. It does so by arguing that the efforts of Gaelic Jacobites in Ireland and Scotland, along with those of Native diplomats in North America, should be viewed as similar attempts to reshape the British empire by recourse to the French—and that in the period 1745–8 these attempts bore fruit. By comparing the efforts of imperial officials to cope with the Jacobite rising of 1745 and their failures in Indian diplomacy during the same period, the article posits the existence of an ‘Atlantic ’45’, a shared crisis of diversity that prompted calls for imperial reform and shaped the way it played out in Scotland, North America and Ireland. As they struggled to repress the rebellion and win over Indian allies, imperial officials found that they could not gain control of Gaelic and Indian peoples without also gaining more control over their provincial subjects, an insight that lay at the heart of reform thinking for the rest of the century and put the empire on a collision course with provincial subjects’ sense of what it meant to be British. By acknowledging the centrality of diversity and the important contributions of Gaelic and Indian peoples, the article offers a new way of understanding imperial reform and revolution, one that includes a richer and more complex cast and gives more purchase on the different trajectories of Ireland, Scotland, and North America both within and outside empire.

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Gamble, Lynn H. "Archaeological Evidence for the Origin of the Plank Canoe in North America." American Antiquity 67, no. 2 (April 2002): 301–15. http://dx.doi.org/10.2307/2694568.

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Advanced maritime technology associated with long-distance exchange and intensified resource acquisition has been linked to the development of stratification and greater sociopolitical complexity in the Pacific Rim region. One such example is the emergence of hereditary chiefs among the Chumash Indians of southern California. Plank boats owned by an elite group of wealthy individuals and chiefs were an integral part of an elaborate economic system that was based on maritime exchange. An artifact assemblage associated with the construction, maintenance, and use of this watercraft was identified and analyzed. It included wooden planks, asphaltum plugs, asphaltum caulking, and chipped stone drills. Radiocarbon dates and other relative-dating techniques provide strong evidence that the plank canoe originated at least 1,300 years ago in southern California. This represents the earliest use of this type of watercraft in North America and probably in the New World. The timing of this innovation provides evidence that sociopolitical complexity developed in the region at least 500 years earlier than previously proposed.

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Palmer, Mark. "Cartographic Encounters at the Bureau of Indian Affairs Geographic Information System Center of Calculation." American Indian Culture and Research Journal 36, no. 2 (January 1, 2012): 75–102. http://dx.doi.org/10.17953/aicr.36.2.m41052k383378203.

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The centering processes of geographic information system (GIS) development at the United States Bureau of Indian Affairs (BIA) was an extension of past cartographic encounters with American Indians through the central control of geospatial technologies, uneven development of geographic information resources, and extension of technically dependent clientele. Cartographic encounters included the historical exchanges of geographic information between indigenous people and non-Indians in North America. Scientists and technicians accumulated geographic information at the center of calculation where scientific maps, models, and simulations emerged. A study of GIS development at the United States Bureau of Indian Affairs will demonstrate some centering processes.

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Mayfield, Margie I. "Policy and planning implications of home-based infant stimulation programs for native Indians in North America." Early Child Development and Care 24, no. 3-4 (January 1986): 181–95. http://dx.doi.org/10.1080/0300443860240304.

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Molnar, Dragana Jeremić, and Aleksandar Molnar. "Franz Boas’ Postulate of the Warfare Origin of Secret Societies and Myths about the “Culture Heroˮ and the “Tricksterˮ in North America." Issues in Ethnology and Anthropology 16, no. 1 (April 17, 2021): 19–48. http://dx.doi.org/10.21301/eap.v16i1.1.

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In this paper, the authors argue that Franz Boas had a coherent theory of the secret society, which he did not systematically develop anywhere, but which can be reconstructed from several of his works. The authors are not dealing with the whole theory, but only with the postulate of the warfare origin of secret societies (which later became the foundation of the Männerbund theory). Namely, Boas believed that the secret societies of the North American Indians were originally warlike, but that by the beginning of the 20th century they either retained only the functions of initiation and education, or were transformed into therapeutic and dance societies. Although he claimed that the mythology of the Indians did not provide additional insights into the origins of secret societies, his dealings with the myth of the “culture heroˮ and the “tricksterˮ proved the contrary. The authors try to go a step further and find new contributions for the study of the origins of secret societies in North America in the myth of Wolf as the brother (father) of the “culture hero.ˮ

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Bond-Maupin, Lisa J., and James R. Maupin. "The Right to Survive in North America: Surviving as Indians: The Challenge of Self-Government . Menno Boldt." American Anthropologist 97, no. 1 (March 1995): 129–31. http://dx.doi.org/10.1525/aa.1995.97.1.02a00160.

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Hele, Karl S. "French and Indians in the Heart of North America, 1630–1815 ed. by Robert Englebert, Guillaume Teasdale." Register of the Kentucky Historical Society 112, no. 1 (2014): 111–13. http://dx.doi.org/10.1353/khs.2014.0038.

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NICHOLS, ROGER L. "Western Attractions." Pacific Historical Review 74, no. 1 (February 1, 2005): 1–18. http://dx.doi.org/10.1525/phr.2005.74.1.1.

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North America,and in particular the United States, has fascinated Europeans as the place of the "exotic other " for at least the last two centuries. This article surveys American and European art, novels,radio programs, Western films, and television Westerns from the 1820s to the present. It posits that the presence of Indians, fictional Western heroes,gunmen,and a perceived general level of violence made frontier and Western America more colorful and exciting than similar circumstances and native people in other parts of the world. This resulted in a continuing interest in the fictional aspect of the American frontier and Western historical experiences.

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Grim, John A. "Cosmology and Native North American Mystical Traditions." Thème 9, no. 1 (October 2, 2002): 113–42. http://dx.doi.org/10.7202/005687ar.

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ABSTRACT Different indigenous nations in North America provide examples of mystical participation in the processes of creation. Some observers dismiss native communities as fragmented or romantically reimaged as "ecological Indians", yet, the tenacity of their religious insights deserve attention. Intellectually framed in images of interactions between specific peoples with particular geographical places, these images are also embedded in dynamic performances. This paper presents a comparative study of mystical paths among First Peoples in which personal and communal symbols fuse psychic, somatic, and social energies with local landscapes. Experienced as synesthetic intuitions, these images are made more conscious in rituals. These dynamic performances link words, actions, sounds, sights, and sensory observations. Ritualized expressions of native mystical life are themselves interpretive reflections back upon the personal, communal, spiritual, and ecological realms from which they emerge. Native American religious ways, thus, are lifeway complexes that address the limits and problems of the human condition, and foster mature mystical understanding.

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King, J. C. H. "Native American Ethnicity: a View from the British Museum1." Historical Research 73, no. 182 (October 1, 2000): 221–38. http://dx.doi.org/10.1111/1468-2281.00106.

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Abstract Identity in Native North America is defined by legal, racial, linguistic and ethnic traits. This article looks at the nomenclature of both Indian, Eskimo and Native, and then places them in a historical context, in Canada and the United States. It is argued that ideas about Native Americans derive from medieval concepts, and that these ideas both constrain Native identity and ensure the survival of American Indians despite accelerating loss of language.

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Johnson, Sylvester A. "Religion and Empire in Transnational Perspective: a Response to Pamela Klassen’s Story of Radio Mind and Jennifer Graber’s Gods of Indian Country." Numen 67, no. 2-3 (April 20, 2020): 298–302. http://dx.doi.org/10.1163/15685276-12341578.

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Abstract This article examines the parallels and contrasts between Pamela Klassen’s and Jennifer Graber’s recent studies of settler colonialism and Indigenous nations of North America. I identify major themes in their analysis and assess the import of their work for the greater understanding of religion, settler-states, and Indigeneity. I note especially the challenge they raise for scholars concerned with missionary friendship with Indians, as both authors complicate facile assumptions about this history.

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Rowley, S. "Indians of North America - Handbook of North American Indians. 5. Arctic. D. Damas (editor). 1985. Washington DC, Smithsonian Institution, US Government Printing Office. 862p, illustrated, hard cover. ISBN 185-8. US × 29.00." Polar Record 22, no. 141 (September 1985): 713–14. http://dx.doi.org/10.1017/s0032247400006513.

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Sturtevant, Andrew. "French and Indians in the Heart of North America, 1630–1815 ed. by Robert Englebert and Guillaume Teasdale." Middle West Review 2, no. 1 (2015): 104–6. http://dx.doi.org/10.1353/mwr.2015.0048.

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Pigeon, Émilie. "French and Indians in the Heart of North America, 1630-1815 ed. by Robert Englebert and Guillaume Teasdale." Histoire sociale/Social history 46, no. 92 (2013): 548–50. http://dx.doi.org/10.1353/his.2013.0056.

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Prentiss, Louis W. "GULF HURRICANES AND THEIR EFFECTS ON THE TEXAS COAST." Coastal Engineering Proceedings 1, no. 2 (January 1, 2000): 18. http://dx.doi.org/10.9753/icce.v2.18.

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The word "hurricane" is derived through the Spanish from a word of the extinct Indian aborigines of Haiti, meaning "evil spirit". I do not know whether the Indians who gave this kind of a disturbance its name are extinct because of the "evil spirit", but I am sure that it is a fitting name. Since the time of Columbus, there are records of hurricanes which have caused destruction and death in the West Indies and areas of Central and North America.

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Clark, Emily. "MOVING FROM PERIPHERY TO CENTRE: THE NON-BRITISH IN COLONIAL NORTH AMERICA." Historical Journal 42, no. 3 (September 1999): 903–10. http://dx.doi.org/10.1017/s0018246x99008687.

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Life and religion at Louisbourg, 1713–1758. By A. J. B. Johnston. London: McGill-Queen's University Press, 1984, paperback edition, 1996. Pp. xxxii+227. ISBN 0-7735-1525-9. £12.95.The New Orleans Cabildo: Colonial Louisiana's first city government, 1769–1803. By Gilbert C. Din and John E. Harkins. London: Louisiana State University Press, 1996. Pp. xvii+330. ISBN 0-8071-2042-1. £42.75.Revolution, romanticism, and the Afro-Creole protest tradition in Louisiana, 1718–1868. By Caryn Cossé Bell. London: Louisiana State University Press, 1997. Pp. xv+325. ISBN 0-8071-2096-0. £32.95.Hopeful journeys: German immigration, settlement and political culture in colonial America, 1717–1775. By Aaron Spencer Fogleman. Pennsylvania: University of Pennsylvania Press, 1996. Pp. xii+257. ISBN 0-8122-1548-6. £15.95.Britannia lost the war of American independence but still reigns over the historiography of colonial North America. This is a problem now that historians of early America have embarked on an attempt to apply an Atlantic world perspective to colonial development. The complex web of human, cultural, economic, and political encounters and exchanges among Europe, Africa, and the Americas spreads well beyond the familiar terrain of Britain and its thirteen mainland colonies. While the histories of Indians and enslaved Africans are beginning to find their way into the historical narrative of early America to challenge the British hegemony, non-British Europeans remain virtually invisible, except as opponents in the imperial wars that punctuated the colonial era. These four books illustrate obstacles that must be overcome to remedy this gap and offer glimpses of the rewards to be gained by drawing the history of continental Europeans previously treated as peripheral into the centre of the major debates currently shaping early American history.

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Flanagan, Thomas. "The Agricultural Argument and Original Appropriation: Indian Lands and Political Philosophy." Canadian Journal of Political Science 22, no. 3 (September 1989): 589–602. http://dx.doi.org/10.1017/s0008423900010969.

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AbstractThe European appropriation of Indian land in North America has often been justified through versions of the “agricultural argument” to the effect that the Indians did not need the land and did not really own it because they did not permanently enclose and farm it. Thus the European settlers could resort to original appropriation as described in Locke's Second Treatise. This article examines the agricultural argument as exemplified in the writings of John Winthrop, John Locke and Emer de Vattel. Analysis shows that the argument is formally consistent with the premises of natural rights philosophy because it assumes the equal right of both Indians and Europeans to engage in original appropriation. But the historical record shows that the argument actually applied to only a small portion of the land acquired by the Europeans. Sovereignty is the issue that should receive further inquiry.

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Botiková, Marta. "Folk and Literary Reflections on the Culture of Northwest Coast Indians of the Puget Sound Area of North America." Ethnologia Actualis 19, no. 1 (June 1, 2019): 117–26. http://dx.doi.org/10.2478/eas-2019-0013.

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Abstract Vi Hilbert, collector, performer and activist who worked with the folklore material of the northwestern region, has found somebody to follow in her footsteps in the promotion of the local culture and literature. This somebody is Sherman Alexie, a writer, publicist, poet and scriptwriter who has published around 30 books to date. Like Vi Hilbert, Sherman Alexie, who is three generations younger, proclaims his Native American heritage. He represents it and helps other readers and interested people understand, or join the path towards building this identity. His texts are characterised by a humorous distance as well as an excellent gift of observation. Alexie is one of the most significant figures of the literature of the indigenous Americans and is a textbook example of a new type of narration, which has deep roots in this region and is nurtured. His early works were a great surprise at the time of their publication, both for readers from the Native American community and other Americans. From an ethnological point of view, they are not only a factual source of knowledge, but also provide a perspective for evaluating the culture emically.

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Pike, Fredrick B. "Latin America and the Inversion of United States Stereotypes in the 1920s and 1930s: The Case of Culture and Nature." Americas 42, no. 2 (October 1985): 131–62. http://dx.doi.org/10.2307/1007206.

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In this essay I describe some often ignored North American modes of perceiving Latin Americans; and I suggest that a change in these modes contributed to the Good Neighbor era (1933-1945). I do not presume to argue that shifting attitudes and perceptions should be seen as the principal factors in shaping the Good Neighbor policy. Anyone concerned with the primary determinants of that policy must turn to security and economic considerations. Still, an intellectual—and, really, a psychological—phenomenon of shifting perceptions and stereotypes among North Americans accounted for some of the enthusiasm with which they greeted what they took to be a new approach to Latin America.In its central thrust this essay suggests that in hemispheric relations, seen from the north-of-the-Rio-Grande perspective, the United States stands generally for culture and Latin America for nature. Symbolizing the capitalist culture of the Yankees, shaped by their struggle to subdue wilderness and nature, has been the white male, often portrayed by Uncle Sam. In contrast, Latin America has been symbolized by Indians, blacks, women, children, and also the idle poor: people assumed to lack the capitalist urge constantly to tame, dominate, and uplift nature.

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Everingham, Mark, Crystal Jannecke, and Robin Palmer. "Getting Your Own Back: Land Restitution among the Oneida Indians of North America and the Tsitsikamma Mfengu of South Africa." Safundi 8, no. 4 (October 2007): 435–58. http://dx.doi.org/10.1080/17533170701635360.

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Troup, G. M., M. S. Schanfield, C. H. Singaraju, R. L. Harvey, J. Jameson, J. Capper, and B. Baker. "Study of HLA alloantigens of the Navajo Indians of North America: II. HLA-A, B, C, DR and other genetic markers." Tissue Antigens 20, no. 5 (December 11, 2008): 339–51. http://dx.doi.org/10.1111/j.1399-0039.1982.tb02250.x.

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Hugh-Jones, Stephen. "The Pleiades and Scorpius in Barasana Cosmology." Journal of Skyscape Archaeology 1, no. 1 (July 10, 2015): 113–26. http://dx.doi.org/10.1558/jsa.v1i1.26957.

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In 1905, the German ethnographer Koch-Grünberg published a report of an Indian astronomical system from the Northwest Amazon region.1 His account, based on drawings by two Indian informants, has remained one of the most comprehensive descriptions of ethnoastronomy from lowland South America. Scattered references to star lore in the works of other writers,2 together with Koch-Grünberg’s own word lists of the many different languages spoken in the area,3 suggest that the basic elements of the system he described are probably common to all the Tukanoan speaking Indians of the Vaupés and to their Arawakan speaking neighbors to the north. In his account, Koch-Grünberg identifies some seventeen named stars and constellations and states that knowledge of astronomy is used in time reckoning, orientation, and the regulation of agricultural activities. But little information is given, either by him or by other writers, as to how this knowledge is used and how it relates to the cosmology and worldview of the Indians involved. In this paper, I shall try to answer some of these questions with reference to the Barasana.

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Hiltunen, Juha. "Spiritual and religious aspects of torture and scalping among the Indian cultures in Eastern North America, from ancient to colonial times." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 115–28. http://dx.doi.org/10.30674/scripta.67402.

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Only a few decades ago a common perception prevailed that the historical Native Americans were very prone to violence and warfare. Scalping and torture were seen as a specific custom attached into their ideology and sociocultural ethos. However in the 1960s a completely reversed picture started to emerge, following the course of other worldwide movements, such as ethnic rights, pan-Indianism, ecological conscience, revisionist historiography and so on. Immediately the Native American people came to be seen as the victims of the European colonialism and the Whites were the bad guys who massacred innocent women and children, either at Sand Creek or in Vietnam. Books were written in which the historians pointed out that the practice of scalping was actually not present in the Americas before the whites came. This theory drew sustenance from some early colonial accounts, especially from the Dutch and New England colonies, where it was documented that a special bounty was offered for Indian scalps. According to this idea, the practice of scalping among the Indians escalated only after this. On the other hand, the blame fell on the Iroquois tribesmen, whose cruel fighting spread terror throughout the seventeenth century, when they expanded an empire in the north eastern wilderness. This accords with those theorists who wanted to maintain a more balanced view of the diffusion of scalping and torture, agreeing that these traits were indeed present in Pre-Columbian America, but limited only to the Iroquoians of the east. Colonial American history has been rewritten every now and then. In the 1980s, and in the field of archaeology especially, a completely new set of insights have arisen. There has been a secondary burial of the myth of Noble Savage and a return of the old Wild Indian idea, but this time stripped of its cartoon stereotypical attachments. The Indians are now seen as being like any other human beings, with their usual mixture of vices and virtues. Understanding this, one may approach such a topic as scalping and torture without more bias than when reading of any practice of atrocities in human history.

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Shagapova, G. R. "Ethno-cultural contacts of ancestors of the Khanty and Mansi peoples based on the materials of game culture." Bulletin of Ugric studies 10, no. 4 (2020): 748–58. http://dx.doi.org/10.30624/2220-4156-2020-10-4-748-758.

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Introduction: game culture of the Khanty end Mansi peoples has been developed over a long period of time, and it reveals different game plots, analogies of which we can find only in the Far East, Amur region, North-East of Russia and in North America. This allows us to determine the directions of the oldest contacts of migrations and cultural borrowings. Objective: to reveal common game plots in the culture of the Ob Ugrians and the peoples of the Far East and the North- East of Russia with following determination of the time and place of their emergence. Research materials: game plots published in works on the game culture of the Ob Ugrians, the peoples of the Far East, the Amur region, the North-East of Russia, and the Indians of North America. Results and novelty of the research: two games «The Snow Snake» and «Get Into the Ring With A Spear» were revealed, which linked the game cultures of Western Siberia, the Far East, the Amur region and North America, as well as at least three original stories: games with a large number of stones, various types of jumping, and jumping over sledges (narty) of the Khanty and Mansi peoples, which found analogies with the games of the peoples of the Far East and the North-East of Russia. The same type of rules, similar game equipment, and the male character of the games are observed. The author comes to the conclusion that the considered games originate from the oldest male rituals that came to America with Paleolithic migrants and have been preserved in the format of games. The games of the Eskimos, Chukchi, Koryaks and peoples of the Amur region, as well as the Ob Ugrians, indicate the existence of a common cultural space at a later time, but not earlier than the Paleolithic. Subsequently, the unity was destroyed: tribes and cultures migrated to the North-West (the ancestors of the Khanty and Mansi), to the North-East (the ancestors of the Chukchi, Koryaks, Evenks, etc.), and to the East (the ancestors of the peoples of the Amur region and the Far East). The novelty of the work lies in the fact that the game culture of the mentioned ethnic groups in a comparative aspect has not previously been the subject of scientific research.

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Sadhu, Ravi. "“We are similar, but different”: Contextualizing the Religious Identities of Indian and Pakistani Immigrant Groups." Journal for Undergraduate Ethnography 11, no. 1 (March 19, 2021): 38–55. http://dx.doi.org/10.15273/jue.v11i1.10866.

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This article explores how Indian and Pakistani immigrant groups from the Bay Area in North California relate to and interact with one another. There is limited research on the role of religion in shaping sentiments of distinctiveness or “groupness” among diasporic Indians and Pakistanis in the UK and North America. Through conducting qualitative interviews with 18 Indian and Pakistani immigrants in the Bay Area, I recognized three factors pertaining to religion that were salient in influencing notions of groupness—notions of modernity, sociopolitical factors, and rituals. With respect to these three variables, I flesh out the spectrum of associated groupness; while some factors were linked with high levels of groupness, others enabled the immigrant groups to find commonality with one another. This research is integral to a better understanding of the interactions between South Asians in the diaspora, as well as to gain insight into how these immigrant groups—whose countries of origin share a history of religious conflict—perceive and interact with one another.

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Lawson, Sims K., Layla G. Sharp, Chelsea N. Powers, Robert L. McFeeters, Prabodh Satyal, and William N. Setzer. "Volatile Compositions and Antifungal Activities of Native American Medicinal Plants: Focus on the Asteraceae." Plants 9, no. 1 (January 19, 2020): 126. http://dx.doi.org/10.3390/plants9010126.

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In the past, Native Americans of North America had an abundant traditional herbal legacy for treating illnesses, disorders, and wounds. Unfortunately, much of the ethnopharmacological knowledge of North American Indians has been lost due to population destruction and displacement from their native lands by European-based settlers. However, there are some sources of Native American ethnobotany remaining. In this work, we have consulted the ethnobotanical literature for members of the Asteraceae used in Cherokee and other Native American traditional medicines that are native to the southeastern United States. The aerial parts of Eupatorium serotinum, Eurybia macrophylla, Eutrochium purpureum, Polymnia canadensis, Rudbeckia laciniata, Silphium integrifolium, Smallanthus uvedalia, Solidago altissima, and Xanthium strumarium were collected from wild-growing plants in north Alabama. The plants were hydrodistilled to obtain the essential oils and the chemical compositions of the essential oils were determined by gas chromatography–mass spectrometry. The essential oils were tested for in-vitro antifungal activity against Aspergillus niger, Candida albicans, and Cryptococcus neoformans. The essential oil of E. serotinum showed noteworthy activity against C. neoformans with a minimum inhibitory concentration (MIC) value of 78 μg/mL, which can be attributed to the high concentration of cyclocolorenone in the essential oil.

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Sheffield, R. Scott. "HumanitiesRobert Englebert and Guillaume Teasdale, eds.French and Indians in the Heart of North America, 1630–1815. University of Manitoba Press. xxxiv, 220. $29.95." University of Toronto Quarterly 84, no. 3 (August 2015): 293–94. http://dx.doi.org/10.3138/utq.84.3.293.

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Journal articles on the topic 'Indians, North America (Captivities)'

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