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Journal articles on the topic 'Native American's'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

M., Sathiya, and S. Ramya Dr. "NATIVE AMERICAN PERSPECTIVE IN LINDA HOGAN'S MEAN SPIRIT." International Journal of Research – Granthaalayah 4, no. 1 (2017): 185–88. https://doi.org/10.5281/zenodo.848531.

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This Paper focuses on the Native American’s struggles and problems through their color and racial discrimination. Linda hogan, a native American and Ecofeminism, a renowned writer. Her novels fully based on the problems of Native Americans, particularly “Mean Spirit” she discussed in an elaborate way and Women also combined together nature and themselves with an effective way.

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2

Oles, Gordon W. A. "“Borrowing” Activities from Another Culture: A Native American's Perspective." Journal of Experiential Education 15, no. 3 (1992): 20–22. http://dx.doi.org/10.1177/105382599201500305.

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3

Wheeler, Rachel. "An Imagined Mohican-Moravian “Lebenslauf”: Joshua Sr., d. 1775." Journal of Moravian History 11, no. 1 (2011): 29–44. http://dx.doi.org/10.2307/41345592.

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This text is a work of historical pseudo-autobiography of a Mohican man baptized Joshua, who lived 1720-1775. It is written in the form of a Lebenslauf, the Moravian form of spiritual autobiography, as an experimental attempt to humanize Indian experiences of colonialism. It is based on research in the Moravian mission records, which contain extensive reports about Joshua, though nothing in his own hand. This Lebenslauf is intended to provide a suggestive rather than definitive account of one Native American's experience of Christianity in the eighteenth century.

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4

Blythe, Patrick G. "Standing Bear is a Person: The True Story of a Native American's Quest for Justice." American Journal of Legal History 49, no. 4 (2007): 462–64. http://dx.doi.org/10.1093/ajlh/49.4.462.

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5

Garrett, Matthew. "Standing Bear is a Person: The True Story of a Native American's Quest for Justice (review)." American Indian Quarterly 31, no. 4 (2007): 659–62. http://dx.doi.org/10.1353/aiq.2007.0045.

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6

Pápai, Zsolt. "Solidarity with the Dead." AMERICANA E-journal of American Studies in Hungary 20, no. 1 (2024): 26–33. https://doi.org/10.14232/americana.2024.1.26-33.

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From the 1950s onwards, Hollywood has broken with the racist portrayal of Natives found in classic Westerns of previous decades, yet the emancipation/rehabilitation of Natives has still barely succeeded. This is due to the evaluative principles and value perspectives of Hollywood films. Hollywood films are structurally unsuitable for the emancipation/rehabilitation of Natives. This paper proves this assertion in three steps. First, we will briefly review the situation before the supposed turning point of the 1950s and outline the paradigm shift of the fifties. In the second step, we examine th

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7

Sathiya, M., and S. Ramya. "NATIVE AMERICAN PERSPECTIVE IN LINDA HOGAN’S MEAN SPIRIT." International Journal of Research -GRANTHAALAYAH 4, no. 1 (2016): 185–88. http://dx.doi.org/10.29121/granthaalayah.v4.i1.2016.2863.

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This Paper focuses on the Native American’s struggles and problems through their color and racial discrimination. Linda hogan, a native American and Ecofeminism, a renowned writer. Her novels fully based on the problems of Native Americans, particularly “Mean Spirit” she discussed in an elaborate way and Women also combined together nature and themselves with an effective way.

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8

Watson, Richard A., and Monika Sidor. "Bladder Cancer in Native Americans and Alaskan Natives." Urology 72, no. 1 (2008): 10–14. http://dx.doi.org/10.1016/j.urology.2007.12.087.

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9

The Lancet. "Poor health outcomes in Native Americans and Alaska Natives." Lancet 383, no. 9928 (2014): 1522. http://dx.doi.org/10.1016/s0140-6736(14)60731-5.

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10

Aftandilian, Dave. "What Other Americans Can and Cannot Learn from Native American Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 15, no. 3 (2011): 219–46. http://dx.doi.org/10.1163/156853511x588635.

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AbstractSince the 1960s, many have sought the solutions to North America's ecological crisis in the environmental teachings of Native American peoples. However, for the most part, Native American environmental values have not been investigated in light of the cultural contexts within which they arose. This paper draws on previously published ethnographic work among the Koyukon of interior Alaska and the Hopi of the desert Southwest to elucidate the specific environmental ethics that these two peoples have developed. Based on this contextualized evidence, augmented with teachings from the envir

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11

Farooq, Sardar Ahmad, Amara Akram, and Arshad Nawaz. "Grappling with Environmental Crisis: An Eco-critical Study of Momaday's House Made of Dawn." Global Language Review VI, no. II (2021): 276–87. http://dx.doi.org/10.31703/glr.2021(vi-ii).29.

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The present paper examines the exploitation of nature and its effect on Native Americans, who not only identify themselves with nature but also have a life-sharing bond of interdependence with it.The European colonisation not only displaced the Native Americans from their homeland but also exploited their resources. The destructive activities of the European colonizers wreaked a rift between Native Americans and their environment. Keeping these issues in view, Momaday depicts in House Made of Dawn the importance of restoring the Native Americans' lost identity by challenging the Euro-Americans

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12

Pratiwi, Dyani Prades. "THE REPRESENTATION OF NATIVE AMERICAN IN THE LONE RANGER FILM: A GENETIC STRUCTURALISM ANALYSIS." Lire Journal (Journal of Linguistics and Literature) 7, no. 2 (2023): 244–57. http://dx.doi.org/10.33019/lire.v7i2.205.

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Racism is part of America's dark history. Racism seems to have never been resolved. This article examined how racism is narrated in The Lone Ranger Film. As genetic structuralism studies, The Lone Ranger film is exploited both intrinsically and extrinsically. At first glance, this film features American-Indian characters but with a white character. This is contradictory considering that American Indians are Native American tribes who have colored skin. Therefore, this film is used as an object of study to look at social construction, especially about Native Americans, which actually wants to b

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13

Kopetski, L. M. "Native Americans." Social Work 45, no. 1 (2000): 94–96. http://dx.doi.org/10.1093/sw/45.1.94.

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14

Zechetmayr, Monika. "Native Americans." Journal of Health & Social Policy 9, no. 2 (1997): 29–47. http://dx.doi.org/10.1300/j045v09n02_03.

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15

Sarmah, Dhanasree. "Negotiating Human and Animal Bond: A Critical Study through the Selected Reading of Linda Hogan." Noesis Literary 1, no. 2 (2024): 1–18. https://doi.org/10.69627/nol2024vol1iss2-01.

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Animals have been an integral part in literature throughout history in various ways. Their representation in literary imagination is also varied across globe. This paper mainly offers a diverse perspective of how animals/concept of animality have been treated by both European culture and Native American culture. While anthropocentric attitude of European settlers believes in the materialistic gain from the non-human surroundings and holds human beings at the center of Universe, Native Americans, on the other hand, asserts their mutual relationship with non-human environment. Linda Hogan in her

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16

Chaves, Kelly K. "Before the First Whalemen: The Emergence and Loss of Indigenous Maritime Autonomy in New England, 1672–1740." New England Quarterly 87, no. 1 (2014): 46–71. http://dx.doi.org/10.1162/tneq_a_00344.

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Before contact, the ocean centered prominently in the lives of Native Americans. After Europeans controlled New England's littoral, Natives connected to the sea in Nantucket's commercial codfishery. Native codfishermen exercised autonomy; with the rise of the whaling, that power was lost and Native whalefishermen became indebted to their whale merchants.

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17

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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18

Rouleau, Brian. "Children Are Hiding in Plain Sight in the History of U.S. Foreign Relations." Modern American History 2, no. 3 (2019): 367–87. http://dx.doi.org/10.1017/mah.2019.25.

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All kinds of peoples, previously marginalized in favor of the actions and thoughts of elite policy makers, now fill foreign relations histories. African Americans, Native Americans, Asian Americans, women, workers, and many others have been shown to be indispensable—if informal—diplomatic assets. And yet, diverse as this cast of characters has become, notice one thing they share in common: their adulthood. It is as if human experience with foreign affairs only begins with the age of majority. What might be gained once we appreciate the influence of young people, as both audience and agent, in

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19

Dutra, Alessandra. "Uso das vibrantes na aquisição do português como língua estrangeira por nativos americanos e espanhóis: implicações ao ensino." Letras de Hoje 52, no. 1 (2017): 97. http://dx.doi.org/10.15448/1984-7726.2017.1.24925.

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Seguindo os pressupostos teóricos da Sociolinguística Laboviana, o estudo propõe analisar o uso das vibrantes na aquisição do português como língua estrangeira por nativos americanos e espanhóis. Para isso, selecionamos os tipos de pesquisa bibliográfica, de campo e analítica e dividimos a fala de 11 nativos americanos e 11 espanhóis em estilos que vão dos informais até os mais formais. Os resultados mostraram que o contexto em que os informantes usam um fonema na língua nativa motiva o seu uso na aprendizagem do português. A aquisição dos fonemas do português é mais célere entre os informante

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20

Sanders, W. Scott, Selene G. Phillips, and Cecelia Alexander. "“Native” Advertising: An Evaluation of Nike's N7 Social Media Campaign." American Indian Culture and Research Journal 41, no. 2 (2017): 43–63. http://dx.doi.org/10.17953/aicrj.41.2.sanders.

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Although representations of Native Americans have frequently been used in advertising, historically Natives themselves have been ignored as a consumer market. This paper evaluates the Nike N7 Twitter campaign, which uses Native athletes and imagery to market to Natives, in the context of theory on marketing to ethnic minorities. Specifically, it explores whether the campaign is successfully reaching Native consumers, a historically difficult market to reach, whether advertisements must be granularly targeted to specific tribal cultures, and whether embedded ethnic cues within promotional image

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21

Justice, James W. "Bibliography of Cancer in Native Americans and Alaska Natives, 1800–1989." American Indian Culture and Research Journal 16, no. 3 (1992): 153–72. http://dx.doi.org/10.17953/aicr.16.3.hut12440t335075h.

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22

Lewis, David Rich, Patricia Foulkrod, Michael Grant, et al. "The Native Americans." American Historical Review 100, no. 4 (1995): 1198. http://dx.doi.org/10.2307/2168209.

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23

O'BRIEN, GREG. "Native Americans' Pennsylvania." Pennsylvania History: A Journal of Mid-Atlantic Studies 74, no. 1 (2007): 105–7. http://dx.doi.org/10.2307/27778762.

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24

O'BRIEN, GREG. "Native Americans' Pennsylvania." Pennsylvania History: A Journal of Mid-Atlantic Studies 74, no. 1 (2007): 105–7. http://dx.doi.org/10.2307/pennhistory.74.1.0105.

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25

Salamone, Frank A. "Native Americans Today." Anthropology News 48, no. 2 (2007): 22. http://dx.doi.org/10.1525/an.2007.48.2.22.

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26

Edwards, Elizabeth. "Photographing Native Americans." History of Photography 31, no. 2 (2007): 214–15. http://dx.doi.org/10.1080/03087298.2007.10443521.

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27

Brahic, Catherine. "America's native son." New Scientist 221, no. 2956 (2014): 8–10. http://dx.doi.org/10.1016/s0262-4079(14)60301-8.

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28

Polizzi, Kristina. "Indians/Native Americans." Reference Reviews 32, no. 6 (2018): 35–36. http://dx.doi.org/10.1108/rr-05-2018-0074.

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29

Vere, David La, and Jonathan Taplin. "The Native Americans." Journal of American History 83, no. 3 (1996): 1113. http://dx.doi.org/10.2307/2945806.

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30

HEINRICH, ROBERT K., JOSEPH L. CORBINE, and KENNETH R. THOMAS. "Counseling Native Americans." Journal of Counseling & Development 69, no. 2 (1990): 128–33. http://dx.doi.org/10.1002/j.1556-6676.1990.tb01473.x.

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31

Farooq, Sardar Ahmad, Saher Javed, and Ghulam Murtaza. "Paranoia of Loss: An Ecocritical Study of Environmental Injustice against Native Americans in Silko's Ceremony." I V, no. I (2020): 146–52. http://dx.doi.org/10.31703/glr.2020(v-i).16.

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The paper analyzes Leslie Marmon Silkos’ Ceremony (1977) from Buell's theoretical perspective of eco-cosmopolitanism. In Native American worldview, nature holds a special place. The Natives not only identify themselves with nature but also have a life sharing bond of interdependence with it. European colonization displaced Native Americans from their homeland. Their natural resources have been mercilessly exploited since contact resulting in fatal diseases and poverty. The colonial exploitation of nature reached its climax during the WWII. The colonial insensitivity to the environment renders

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32

Carlos, Ann M., and Frank D. Lewis. "Marketing in the Land of Hudson Bay: Indian Consumers and the Hudson's Bay Company, 1670–1770." Enterprise & Society 3, no. 2 (2002): 285–317. http://dx.doi.org/10.1017/s1467222700011678.

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The Hudson's Bay Company traded European goods for furs that were hunted, trapped, and brought down to the Bayside posts by Native Americans. The process of exchange was deceptively simple: furs for goods. Yet behind this simple process lies a series of decisions on the part of the company about which goods to provide, what levels of quality to provide, and what price to set. We examine the marketing strategies used by the Hudson's Bay Company and the role played by Native traders. We find that Native Americans were demanding consumers, concerned not only with the quantity of goods they receiv

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33

Maqbool, Tabassum, and Aqsa Allah Rakha. "Western Ideological State Apparatuses and Native American Culture in Erdrich’s LaRose." Unisia 40, no. 2 (2022): 315–34. http://dx.doi.org/10.20885/unisia.vol40.iss2.art4.

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This research sheds light on Western use of educational Ideological State Apparatuses (ISA) as an important weapon to eradicate Native American culture. Although there have been huge research on Native American Culture and Euro-American oppression of Native Americans, very small is known about the ideological method of European oppression. The picture that appears from Louise Erdrich’s LaRose is that for Europeans, education is a tool to enlighten the natives. However, for the natives, education is a process of transforming their culture into Western ideology promoting Western socio-cultural n

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34

A. French, Dr Sc Laurence, Dr Sc Haris Halilović, and Dr Sc Goran Kovačević. "Native American youth and justice." ILIRIA International Review 2, no. 2 (2012): 7. http://dx.doi.org/10.21113/iir.v2i2.140.

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Youth and delinquency issues have long been problematic among Native Americans groups both on- and off-reservation. This phenomenon is further complicated by the cultural diversity among American Indians and Alaska Natives scattered across the United States. In address these issues, the paper begins with a historical overview of Native American youth.This history presents the long tradition of federal policies that, how well intended, have resulted in discriminatory practices with the most damages attacks being those directed toward the destruction of viable cultural attributes – the same attr

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35

Skopek, Tracy, and Andrew Garner. "The Disappearing Turnout Gap between Native Americans and Non-Native Americans." American Indian Culture and Research Journal 38, no. 2 (2014): 1–16. http://dx.doi.org/10.17953/aicr.38.2.lth8l2314u772j47.

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Past research has consistently found that American Indians have traditionally turned out to vote at lower rates than do other citizens. Using two separate data sets, we examine this "turnout gap" over the past several decades. We find that not only has Native American turnout increased generally, but that the "gap" between Native Americans and non-Native Americans has declined substantially, and that in recent elections this "gap" has largely disappeared. We then provide a preliminary and tentative examination of possible causes for the decline, including the role of Indian gaming, mobilizatio

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36

Kamrath, Mark L., and Gordon M. Sayre. "Les Sauvages Americains: Representations of Native Americans in French and English Colonial Literature." American Literature 70, no. 4 (1998): 899. http://dx.doi.org/10.2307/2902395.

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37

Calloway, Colin, and Gordon M. Sayre. "Les Sauvages Americains: Representations of Native Americans in French and English Colonial Literature." New England Quarterly 71, no. 1 (1998): 140. http://dx.doi.org/10.2307/366732.

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38

Dickason, Olive Patricia, and Gordon M. Sayre. "Les Sauvages Americaines: Representions of Native Americans in French and English Colonial Literature." William and Mary Quarterly 55, no. 2 (1998): 302. http://dx.doi.org/10.2307/2674388.

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39

Bauer, Ralph, and Gordon M. Sayre. "Les Sauvages Americains: Representations of Native Americans in French and English Colonial Literature." Comparative Literature 51, no. 1 (1999): 91. http://dx.doi.org/10.2307/1771463.

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40

Dees, Sarah. "Before and Beyond the New Age: Historical Appropriation of Native American Medicine and Spirituality / Antes Y Más Allá De La Nueva Era: Apropiación Histórica De La Medicina Y La Espiritualidad De Los Nativos Americanos." American Religion 4, no. 2 (2023): 17–44. http://dx.doi.org/10.2979/amr.2023.a896071.

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Abstract: The appropriation of spiritual and medical practices has become a significant topic among scholars and practitioners of Native American religions. Scholars often focus on New Age religion as the primary realm in which the commodification and appropriation of Indigenous religious beliefs, practices, and objects has occurred. Since the 1960s, practitioners of New Age religion have drawn on an eclectic array of spiritual practices, including those originating in Native American communities, for inspiration. Yet the commodification and appropriation of Native American practices began wel

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41

Perley, Bernie. "Going Native: Native Americans Discover Christopher Columbus." Anthropology News 57, no. 11 (2016): e163-e165. http://dx.doi.org/10.1111/an.217.

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42

Baker, Timothy. "HOMICIDE AND NATIVE AMERICANS." American Journal of Public Health 96, no. 1 (2006): 8. http://dx.doi.org/10.2105/ajph.2005.076497.

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43

Corlett, J. Angelo. "Secession and Native Americans." Peace Review 12, no. 1 (2000): 7–14. http://dx.doi.org/10.1080/104026500113755.

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44

DOERING, ZAHAVA D., KERRY R. DIGIACOMO, and ANDREW J. PEKARIK. "Images of Native Americans." Curator: The Museum Journal 42, no. 2 (1999): 130–51. http://dx.doi.org/10.1111/j.2151-6952.1999.tb01136.x.

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45

Reed, Pamela G. "Nursing and Native Americans." Nursing Science Quarterly 28, no. 1 (2014): 80–81. http://dx.doi.org/10.1177/0894318414558615.

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46

Prieto, D. O. "Native Americans in medicine." Academic Medicine 64, no. 7 (1989): 388–9. http://dx.doi.org/10.1097/00001888-198907000-00007.

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47

Cox, Gerry. "Ministering to Native Americans." Illness, Crisis & Loss 14, no. 2 (2006): 121–30. http://dx.doi.org/10.1177/105413730601400203.

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48

Edwards, Elizabeth. "Images of native Americans." History of Photography 29, no. 2 (2005): 206–7. http://dx.doi.org/10.1080/03087298.2005.10441376.

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49

Polizzi, Kristina. "National Archives - Native Americans." Reference Reviews 32, no. 6 (2018): 20–21. http://dx.doi.org/10.1108/rr-02-2018-0036.

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50

Ryan, John Barry. "Listening to Native Americans." Listening 31, no. 1 (1996): 24–36. http://dx.doi.org/10.5840/listening19963113.

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