Relevant bibliographies by topics / Native American Anthropology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Native American Anthropology'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Native American Anthropology"

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Archambault, JoAllyn. "Native Communities, Museums and Collaboration." Practicing Anthropology 33, no. 2 (April 1, 2011): 16–20. http://dx.doi.org/10.17730/praa.33.2.mv07j4327231542u.

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Although this article concerns itself primarily with the relationship of contemporary American Indians to American museums, I want to place it within a larger historical frame than is commonly done. Americans generally have a poor sense of history and we often reinvent the wheel in the name of innovation and creativity. In the atmosphere of postmodern anthropology this is often the case as personal experience trumps orthodoxy or convention. Accordingly, I will provide some background information that provides greater context to modern situations.
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Gleach, Frederic W., Maureen Matthews, Jennifer Brown, Roger Roulette, Margaret Simmons, Roger Roulette, and Margaret Simmons. "Native American Ideas." Ethnohistory 44, no. 3 (1997): 557. http://dx.doi.org/10.2307/483036.

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Little, Nan. "Praxiscing Anthropology with Native American Tribes and Schools." Practicing Anthropology 25, no. 2 (April 1, 2003): 14–18. http://dx.doi.org/10.17730/praa.25.2.g7305w8687614463.

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In an April 2002 "Anthropology News" article, "Toward a Mature Anthropology", Noel Chrisman advocates linking "praxis (achieving understanding through action within a political and ethical context)" and "theoria (achieving understanding through a more detached apprehension of the world)" as a way to make anthropology a richer discipline (p. 4). Although I had never heard Noel express it quite that way, certainly that was what he was trying to instill in me during graduate school.
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Kuhlmann, Annette. "Contemporary Native American Political IssuesContemporary Native American Cultural Issues." Journal of American Ethnic History 19, no. 3 (April 1, 2000): 135–38. http://dx.doi.org/10.2307/27502601.

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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 (January 1, 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, mobilization by political parties and candidates, and shifting political values among Native Americans.
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Theriot, Matthew T., and Barbara “Sunshine” Parke. "Native American Youth Gangs." Journal of Ethnicity in Criminal Justice 5, no. 4 (January 23, 2008): 83–97. http://dx.doi.org/10.1300/j222v05n04_04.

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Deloria, Vine. "Native American History." Journal of American Ethnic History 22, no. 2 (January 1, 2003): 76–78. http://dx.doi.org/10.2307/27501279.

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Smith, Andrea. "Native American Studies." Journal of American Ethnic History 25, no. 4 (July 1, 2006): 192–93. http://dx.doi.org/10.2307/27501761.

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Tarver, Erin C. "On the Particular Racism of Native American Mascots." Critical Philosophy of Race 4, no. 1 (March 1, 2016): 95–126. http://dx.doi.org/10.5325/critphilrace.4.1.95.

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Abstract An account of the specific ill of Native American mascots—that is, the particular racism of using Native Americans as mascots, as distinct from other racist portrayals of Native Americans—requires a fuller account of the function of mascots as such than has previously been offered. By analyzing the history of mascots in the United States, this article argues that mascots function as symbols that draw into an artificial unity 1) a variety of teams existing over a period of time and thereby 2) a community of individuals who are thus able to use that team as their own symbolic locus of unification. This unification of teams and their concomitant communities is accomplished by appeal to a symbol that facilitates a particular fantasy of collective identity. The usage of Native American mascots is racist not only because it involves stereotypical portrayals of Native Americans, but (more specifically) because it treats Native persons simply as a means to symbolic unification—and not, importantly, as members of the community they thus serve. In other words, in these cases mascots work as unifying signifiers precisely by being the purely instrumental facilitator of a group's collective fantasy of itself.
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Schneider, Mary Jane. "Native American Student Award Nominations." Plains Anthropologist 45, no. 172 (May 2000): 214. http://dx.doi.org/10.1080/2052546.2000.11932007.

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Dissertations / Theses on the topic "Native American Anthropology"

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Norcini, Marilyn Jane. "Edward P. Dozier: A history of Native-American discourse in anthropology." Diss., The University of Arizona, 1995. http://hdl.handle.net/10150/187248.

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The contribution of Native Americans to the production of anthropological knowledge has received minimal critical analysis in the history of the discipline. This paper examines the academic career of Edward P. Dozier, the first Native American academic anthropologist, and founder/first chairman of the American Indian Studies Program at the University of Arizona. The changing insider and outsider positions of an indigenous anthropologist are explored historically through the diverse discursive practices in Pueblo and Euroamerican cultures. Edward P. Dozier (1916-71) was born in Santa Clara Pueblo, New Mexico. His primary contributions were in Southwestern Pueblo ethnology and linguistics, specifically acculturation and ethnohistorical studies. For his dissertation research in 1949-50, he studied the changing social and ceremonial traditions of the Arizona Tewa (Hopi-Tewa) at Tewa Village (Hano) on First Mesa, Hopi Reservation. In 1958-59, Dozier conducted fieldwork with the Kalinga of northern Luzon in the Philippines for comparative purposes. This study is organized to reveal correlations between Dozier's indigenous anthropological discourse and Pueblo discursive practices. Chapter 1 discusses Dozier's formative identity as an Anglo and a Tewa within the context of his parent's relationships to language and culture. Chapter 2 describes Boasian anthropology with its emphasis on collecting native language texts and its influence on Dozier's graduate education and early publications. Chapter 3 compares Dozier's discourse with Pueblo systems of knowledge and Pueblo discursive patterns. Chapter 4 describes Dozier's dissertation fieldwork with the Arizona Tewas as a graduate student at the University of California at Los Angeles. Chapter 5 contrasts Dozier's non-indigenous research with the Kalinga of Northern Luzon, Philippines. Chapter 6 examines the economics of Native American research and Dozier's leadership role in establishing the American Indian Studies program at the University of Arizona. The concluding chapter positions Dozier as an indigenous anthropologist in the history of the discipline. Overall, the historical predicament of a Native American academic anthropologist contests the oversimplified dichotomy of Self and Other in the academic construct of "culture."
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Mahoney, Catherine R. "Anthropometric Variation in California: A Study of Native American Populations." The University of Montana, 2008. http://etd.lib.umt.edu/theses/available/etd-05082008-132023/.

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Physical anthropologists study the patterns of human morphology to observe the influence of genetics and environment on cranial form. The following study compares cephalic and nasal index means from four Native American populations using modern statistical methods, including one-way ANOVA tests and Games-Howell comparison tests. The individuals used were of only Native American ancestry, over the age of seventeen when the data was collected, and were divided into male and female samples. The climatic conditions of each of the regions are compared to examine the relationship between the mean cranial and nasal indices and the environments in which the populations lived. Previous research suggests that larger cephalic indices should be found in populations from colder climates and larger nasal indices should be found in populations from warmer climates. Some cases in which a significant difference in means was found between populations it followed the pattern predicted from the environmental differences, though one population (the Miwok) provided an exception.
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Geyer, Christopher R. "Primitive echoes the capturing and conjuring of Native American music /." [Bloomington, Ind.] : Indiana University, 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3204280.

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Thesis (Ph.D.)--Indiana University, Dept. of Folklore and Ethnomusicology, 2005.
Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0288. Adviser: Ruth M. Stone. "Title from dissertation home page (viewed Dec. 12, 2006)."
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Garner, Sandra L. "What Sort of Indian Will Show the Way? Colonization, Mediation, and Interpretation in the Sun Dance Contact Zone." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1281961865.

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Basaldu, Robert Christopher. "Hopi hova: Anthropological assumptions of gendered otherness in Native American societies." Thesis, The University of Arizona, 1999. http://hdl.handle.net/10150/278711.

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The Hopi word hova is glossed in the Hopi Dictionary as homosexual, transvestite, similar to the berdache. This thesis explores the meanings of the words homosexual, transvestite, and berdache in order to gain a better understanding of the Hopi word hova. Most of the major extant, published, anthropological literature regarding the words berdache and hova are reviewed and analyzed. Other cultural ideas such as Navajo nadleehi and Zuni lhamana are also analyzed for cross-cultural purposes. As the anthropological literature is inadequate for explaining the Hopi word hova, future research options and projects are proposed in favor of a static conclusion.
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Seneshen, Laura Kaye 1946. "Appropriation of a Native American symbol: From sacred to profane." Thesis, The University of Arizona, 1996. http://hdl.handle.net/10150/278557.

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This Thesis asks the question of whether of not the appropriation of a Native American symbol by the dominant culture constitutes a profanity. The history of so called "Medicine Wheels" is examined, while looking at their possible uses in prehistoric times and how they are used today by both cultures. Duplicative ceremonies, conducted by those professing to be "Medicine Men/Women" are examined in a context of ethics, backed by the voices of the Native American community.
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Gesler, Jenee Caprice. "Comparisons in the cranial form of the Blackfeet Indians:A reassessment of Boas' Native American data." The University of Montana, 2008. http://etd.lib.umt.edu/theses/available/etd-05292008-142407/.

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Franz Boas proposed almost one hundred yeas ago that cranial plasticity explained the differences in cranial form between European-born immigrants and their American-born children. Plasticity refers to the idea that the body responds to environmental forces during growth and development. If the environment does affect cranial growth and development, than differences should be seen in populations living under different ecological conditions. In this study anthropometric measurements will be used to test for differences in head and face measurements of members of the Blackfeet Nation using multivariate statistics. The tests are designed to detect differences between the three tribes of the Blackfeet Nation (the Piegan, the Blood, and the Blackfeet). Blackfeet children sent to the Carlisle Indian School in Carlisle, PA are compared to the children that remained on the reservations. Lastly, this study examines the overall changes in the Blackfeet peoples throughout the nineteenth century as they were forced to change from nomadic hunter-gatherers to sedentary farmers living under Anglo-American policy on restricted lands.
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Kennedy, Bobbie-Jo. "DNA fingerprinting of Native American skeletal remains." Virtual Press, 1995. http://liblink.bsu.edu/uhtbin/catkey/958779.

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The purpose of this project was to determine if the human skeletal remains of two distinct Native American cemeteries, found in close geographic proximity, represent the same population. These archaeological sites are similar in location and artifacts. Burial practices, however, vary between the sites. These differences may represent class distinction or a difference in the times the cemeteries were used. Radiocarbon techniques have given dates of AD 230±300 and AD 635±105 for these two sites. Several methods of DNA isolation were compared for their ability to yield PCR amplifiable DNA. DNA isolation using a combination of CTAB and phenol/chloroform/isoamyl alcohol (24:24:1) provided the best results and yielded amplifiable DNA form two individuals, Hn I (8F-410) and Hn 10 ( 27F-8-14 b). Purification of the DNA by extraction from low melting agarose gel was required prior to PCR, and PCR conditions were optimized to maximize the DNA yields. Regions of the mitochondrial DNA (mtDNA) genome of isolated DNA were amplified by PCR using primers which are specific for the HincII region of the mtDNA genome. Inability of restriction enzyme HincII to digest the amplified DNA of these two individuals suggested that they belong to the Native American mtDNA lineage C characterized by the loss of this restriction site.
Department of Anthropology
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Rosenwinkel, Heidi. "A Mortuary Analysis of the Structure 7 Cemetery at Town Creek, a Mississippian Site in the Piedmont of North Carolina." Thesis, East Carolina University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1545013.

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Town Creek is a prehistoric Native American site in central North Carolina. The Mississippian period occupation, from about A.D. 1150-1350, saw the most intensive use of the site. The community transformed from a residential village during the first half of the occupation to a necropolis later on. The cemeteries were created within the original public and domestic structures, the largest of which is Structure 7, the focus of this thesis. According to historic accounts of Southeastern Indian groups, communities were comprised of ranked clans made up of multiple kin groups that maintained separate household spaces. Through visual analysis and the spatial analysis of the distribution of burial attributes that include burial depth, age, sex, grave goods, body positioning and body orientation, I identify five spatially discrete groups within the Structure 7 cemetery. I argue that these five groups represent smaller social groups within the clan. The first group is a Central Square cluster that includes key members from the smaller social groups in the cemetery. There burials were arranged in a square, a formation repeated throughout Southeastern Indian ideology and site architecture. A small, Central cluster enclosed by the Central Square cluster, is consistent with ritual activity, as the interred are all children without any grave goods or other distinguishing attributes. A cluster in the northern part of the cemetery is made up entirely of adult males and children. This Northern cluster is interpreted as a politically-based grouping, as adult males most often held positions of political power in historic native groups. The children interred are likely kin or youth in line for positions of significant social status. Alternatively, they could represent ritual offerings associated with the interments of the adult males. Adult males, adult females, and children were found in the Southeastern and Southwestern clusters, which led to their interpretation as kin groups. Each of these groups was distinguishable through the distribution of specific artifact types and body positioning. The presence of all five of these groups contributed to the 50 person burial population in Structure 7, making it the largest cemetery at Town Creek. Its large size indicates that those interred in the Structure 7 cemetery were part of the largest and /or longest lasting group in the Town Creek community. Should other clans at Town Creek have had similar organization, the burial attribute patterning identified through this analysis may assist in the interpretation of other cemeteries at the site.

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Alspaugh, Kara Rister. "The terminal woodland| Examining late occupation on Mound D at Toltec Mounds (3LN42), central Arkansas." Thesis, The University of Alabama, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1584476.

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The Toltec Mounds site (3LN42) (A.D. 700-1050) in central Arkansas has intrigued archaeologists for decades. Although it dates well within the Woodland Period and has many features characteristic of a Woodland Period site, including grog-tempered pottery and a reliance on hunting and gathering, its mound-and-plaza layout is an architectural design suggestive of the later Mississippi Period (A.D. 1000-1500). This confusion is addressed in this thesis by examining two ceramic assemblages from different building stages of Mound D, the last mound to be altered at the site. The ceramics show an affiliation with northeastern Arkansas that has been underemphasized in the past, and that may provide more information on Toltec's relationships with its neighbors through the end of the Woodland Period.

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Books on the topic "Native American Anthropology"

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Zott, Lynn M. Native Americans. Detroit: Greenhaven Press, 2012.

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R, Mitchell Douglas, and Brunson-Hadley Judy L. 1952-, eds. Ancient burial practices in the American Southwest: Archaeology, physical anthropology, and Native American perspectives. Albuquerque: University of New Mexico Press, 2001.

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J, Parezo Nancy, ed. Hidden scholars: Women anthropologists and the Native American Southwest. Albuquerque: University of New Mexico Press, 1993.

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Young, Biloine W. Cahokia, the great Native American metropolis. Urbana: University of Illinois Press, 2000.

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1949-, Sullivan Lawrence Eugene, ed. Native religions and cultures of Central and South America. New York: Continuum, 2002.

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E, Reina Ruben, Kensinger Kenneth M, and University of Pennsylvania. University Museum of Archaeology and Anthropology, eds. The Gift of birds: Featherwork of native South American peoples. Philadelphia, PA: University Museum of Archaeology and Anthropology, University of Pennsylvania, 1991.

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R, Miller Wick, ed. American Indian languages: Cultural and social contexts. Tucson: University of Arizona Press, 1997.

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Volo, James M. Family life in Native America. Westport, Conn: Greenwood Press, 2007.

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D, Bruce S. Roberto, ed. The last lords of Palenque: The Lacandon Mayas of the Mexican rain forest. Berkeley: University of California Press, 1985.

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Cheryl, Walker. Indian nation: Native American literature and nineteenth-century nationalisms. Durham [N.C.]: Duke University Press, 1997.

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Book chapters on the topic "Native American Anthropology"

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Singer, Merrill, and G. Derrick Hodge. "Ecobiopolitics and the Making of Native American Reservation Health Inequities." In A Companion to the Anthropology of Environmental Health, 193–215. Hoboken, NJ: John Wiley & Sons, Inc, 2016. http://dx.doi.org/10.1002/9781118786949.ch10.

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Dye, David H., and M. Franklin Keel. "The Portrayal of Native American Violence and Warfare: Who Speaks for the Past?" In The Ethics of Anthropology and Amerindian Research, 51–72. New York, NY: Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4614-1065-2_4.

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Schmidt, Christopher W., and Rachel A. Lockhart Sharkey. "Ethical and Political Ramifications of the Reporting/Non-Reporting of Native American Ritualized Violence." In The Ethics of Anthropology and Amerindian Research, 27–36. New York, NY: Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4614-1065-2_2.

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Searles, Edmund (Ned). "The Smell of Smudge, the Work of Smoke: Reenacting Native American Ritual in an Anthropology Course." In Experiential and Performative Anthropology in the Classroom, 101–16. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41995-0_7.

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Ferguson, T. J. "Applied Anthropology in the Management of Native American Cultural Resources: Archaeology, Ethnography, and History of Traditional Cultural Places." In Careers in Anthropology Profiles of Practitioner Anthropologists, 15–17. Oxford, UK: Blackwell Publishing Ltd., 2009. http://dx.doi.org/10.1002/9781444307153.ch4.

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Stoffle, Richard. "Living Stone Bridges: Epistemological Divides in Heritage Environmental Communication." In Palgrave Studies in Anthropology of Sustainability, 149–73. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78040-1_7.

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AbstractIndigenous people share ancient epistemological understandings of the world. These define for them what makes up the world, how forces influence these components, and why this all happens. These understandings are basic in that they frame human value orientations, call for individual and group action, and interpret natural and human events. Because epistemology involves ancient shared cultural understandings of the world, talking about the world involves cross-cultural communication, which is a special feature of anthropology. This chapter is an analysis of epistemological divides in cross-cultural communication about massive stone bridges. The divide is most clearly viewed when Native American cultural experts explain the meaning and purpose of stone bridges to Western science-trained National Park Service managers and geologists. To the former, the stone bridges are alive and were made at Creation as a place for World-balancing ceremonies and as portals to and from other dimensions. To the latter, stone bridges are inert remanent sandstone deposits that have been eroded into oxbows and undercut by small rivers over millions of years.
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Medicine, Beatrice. "12. Learning to be an Anthropologist and Remaining “Native”." In Applied Anthropology in America, edited by Elizabeth M. Eddy and William L. Partridge, 282–96. New York Chichester, West Sussex: Columbia University Press, 1987. http://dx.doi.org/10.7312/eddy90380-013.

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Nahmad Sittón, Salomón. "Mexico: Anthropology and the Nation-State." In A Companion to Latin American Anthropology, 128–49. Oxford, UK: Blackwell Publishing Ltd., 2009. http://dx.doi.org/10.1002/9781444301328.ch7.

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Richardson, Frederick L. W. "4. The Elusive Nature of Cooperation and Leadership: Discovering a Primitive Process that Regulates Human Behavior." In Applied Anthropology in America, edited by Elizabeth M. Eddy and William L. Partridge, 97–122. New York Chichester, West Sussex: Columbia University Press, 1987. http://dx.doi.org/10.7312/eddy90380-005.

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Fikentscher, Wolfgang. "Chapter 14 . Native American law." In Law and Anthropology, 513–28. Nomos Verlagsgesellschaft mbH & Co. KG, 2016. http://dx.doi.org/10.5771/9783845259017-514.

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