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Journal articles on the topic 'Native American Anthropology'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Moore-Jansen, Peer. "Native American Student Award Nominations." Plains Anthropologist 48, no. 184 (February 2003): 52. http://dx.doi.org/10.1080/2052546.2003.11949280.

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12

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

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13

Peña, Allison, Alexa Roberts, and Jacilee Wray. "Connecting National Parks to People and People to National Parks: Muriel Crespi's Contribution to the Policies and Practices." Practicing Anthropology 26, no. 1 (January 1, 2004): 18–25. http://dx.doi.org/10.17730/praa.26.1.582503254v66x148.

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In 1987, a Federal Register notice was released entitled "Native American Relationships Management Policy."1 This document was eye opening and insightful in its scope, for it articulated the National Park Service's (NPS) responsibility for addressing issues involving Native Americans. The first Native American relationships policy developed by a U.S. land management bureau, this document was written partly as an NPS response to policy guidance for the American Indian Religious Freedom Act (1978). However, it was more than just a response; it directed NPS personnel how to effectively recognize and respond to Native American connections to parklands and highlighted the need for consultation with affected tribes. Dr. Muriel (Miki) Crespi, Chief Ethnographer of the NPS, was the author of this groundbreaking document. The policy guidance was integrated into the NPS Management Polices in 1988 to address the official NPS position regarding Native Americans, and became the foundation for the NPS applied anthropology or "ethnography" program. This paper discusses how the influence of Miki Crespi led to the development of sensitive policies and practices within the NPS regarding not only Native Americans, but other ethnic minorities whose multiple heritages are now the foci in many NPS locales throughout the U.S.

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14

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 (August 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 was fundamentally linked to the process of incorporating Native Americans into the web of national politics and markets. Whereas government programs such as boarding schools and missions sought to integrate living indigenous communities, the Antiquities Act served to place the Native American past under the explicit control of the American government and its agents of science. This story of archaeology is vital, because it helps explain the contemporary environment in which debates continue about the ownership and management of heritage.

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15

Malhi, Ripan S., Holly M. Mortensen, Jason A. Eshleman, Brian M. Kemp, Joseph G. Lorenz, Frederika A. Kaestle, John R. Johnson, Clara Gorodezky, and David Glenn Smith. "Native American mtDNA prehistory in the American Southwest." American Journal of Physical Anthropology 120, no. 2 (January 22, 2003): 108–24. http://dx.doi.org/10.1002/ajpa.10138.

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16

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

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

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17

Bender, Margaret. "Lexical Acculturation in Native American Languages:Lexical Acculturation in Native American Languages." American Anthropologist 102, no. 3 (September 2000): 643–44. http://dx.doi.org/10.1525/aa.2000.102.3.643.

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18

Kelly, John E. "Cahokia: The Great Native American Metropolis:Cahokia: The Great Native American Metropolis." American Anthropologist 103, no. 3 (September 2001): 845–47. http://dx.doi.org/10.1525/aa.2001.103.3.845.2.

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19

Minderhout, David J., and Andrea T. Frantz. "Native American Horticulture in the Northeast." General Anthropology 16, no. 1 (April 21, 2009): 1–9. http://dx.doi.org/10.1111/j.1939-3466.2009.00003.x.

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20

Smyth, Noel E. "The Obfuscation of Native American Presence in the French Atlantic: Natchez Indians in Saint Domingue, 1731–1791." Ethnohistory 69, no. 3 (July 1, 2022): 265–85. http://dx.doi.org/10.1215/00141801-9705904.

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Abstract In 1731 a French army in colonial Louisiana enslaved hundreds of Natchez families and shipped them to Saint-Domingue where they mostly disappear from the written records. This article analyzes tantalizing clues about Natchez families and other Native American slaves on the island during the eighteenth century. By examining slave runaway advertisements, rather than the official records of colonial administrators, it becomes clear that there were hundreds, if not thousands of slaves with Native American ancestry in Saint-Domingue by 1791. Neither the violence of slavery nor the violence of the archive itself can erase the tenacious survival of Natchez people and other Native Americans on the island. In addition to theorizing about the experiences of Natchez slaves, this article suggests that historians can no longer discount the contributions and experiences of Native American people to the history of Saint-Domingue and to the creation of Haiti.

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21

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

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22

Rickards, Olga, M. Tartaglia, Cristina Martínez-Labarga, and G. F. De Stefano. "Genetic relationships among the Native American populations." Anthropologischer Anzeiger 52, no. 3 (September 27, 1994): 193–213. http://dx.doi.org/10.1127/anthranz/52/1994/193.

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23

Dixon, Brad. "“In Place of Horses”: Indigenous Burdeners and the Politics of the Early American South." Ethnohistory 70, no. 1 (January 1, 2023): 1–23. http://dx.doi.org/10.1215/00141801-10117228.

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Abstract Across the early Americas, goods traveled long-distance on the backs of Indigenous porters. Related to issues of rank, status, and gender, “burdening” proved especially contentious in the North American Southeast, where Natives increasingly viewed long-distance cargo-carrying as a dangerous and degrading occupation that implied subservience to European colonizers. Indigenous cargo-carrying persisted in Spanish Florida and English Carolina, despite regulation and periodic efforts to improve transportation, taking a heavy toll from Native peoples. Eventually, technological changes reduced but did not eliminate burdening from colonial logistics—but only after Natives exerted immense political pressure through flight, war, and threats of trade embargoes.

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24

Lex, Barbara W. "Native American Postcolonial Psychology:Native American Postcolonial Psychology." American Anthropologist 100, no. 2 (June 1998): 574–75. http://dx.doi.org/10.1525/aa.1998.100.2.574.2.

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25

Wunder, J. R. "Native American History, Ethnohistory, and Context." Ethnohistory 54, no. 4 (October 1, 2007): 591–604. http://dx.doi.org/10.1215/00141801-2007-023.

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26

Carson, J. T. "Ethnogeography and the Native American Past." Ethnohistory 49, no. 4 (October 1, 2002): 769–88. http://dx.doi.org/10.1215/00141801-49-4-769.

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27

Mullin, Michael J. "Seven Myths of Native American History." Ethnohistory 66, no. 3 (July 1, 2019): 602–4. http://dx.doi.org/10.1215/00141801-7518012.

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28

Leuthold, Steven, Victor Masayesva, Roy Bigcrane, Thompson Smith, George Burdeau, Larry Walsh, Darrel Kipp, et al. "Historical Representation in Native American Documentary." Ethnohistory 44, no. 4 (1997): 727. http://dx.doi.org/10.2307/482886.

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29

Munson-Scullin, Wendy, and Michael Scullin. "Potential Productivity of Midwestern Native American Gardens." Plains Anthropologist 50, no. 193 (February 2005): 9–21. http://dx.doi.org/10.1179/pan.2005.004.

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30

Shannon, Jennifer. "Collections Care Informed by Native American Perspectives: Teaching the Next Generation." Collections: A Journal for Museum and Archives Professionals 13, no. 3-4 (September 2017): 205–23. http://dx.doi.org/10.1177/155019061701303-402.

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Through repatriation consultations, collaborative exhibitions, and research projects with Native peoples, anthropology curators and collections managers are learning different interpretations of best practice in the care of Native American collections. In this case study of the Museum and Field Studies (MFS) program at the University of Colorado, Boulder, we review the practice and potential of bringing those perspectives to bear on the next generation of anthropology collections managers. Through examples of traditional care, exhibits, course work, and student projects, we show how Native peoples are influencing how we think about and care for museum collections. We illustrate future collections managers’ increasing sense of purpose and excitement toward working with Native peoples and reimagining the museum to be a resource for increasing Native community well-being and a welcoming place for alternative ways of seeing and relating to the collections in their care.

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31

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

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AbstractThe enactment of the Native American Graves Protection and Repatriation Act (NAGPRA) in 1990 represented the culmination of a long process of negotiation and ultimate compromise between representatives of Native American tribes and American museums. This paper focuses on the initial implementation stage of NAGPRA. That stage reveals that interaction between the two sides has entailed (and continues to entail) negotiations not only concerning the disposition of specific Native American cultural objects but also equally important concerning the professional identities of Native Americans and museum professionals, respectively. Viewed in this way, NAGPRA's post-enactment process is seen to illustrate the various functions of law (both symbolic and concrete) in maintaining the social and ideological dialectic of American society.

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32

Simonelli, Jeanne. "Collaborative Ethnography and Public Engagement: Crafting a New Peer Review." Practicing Anthropology 33, no. 2 (April 1, 2011): 45–48. http://dx.doi.org/10.17730/praa.33.2.g6160056309g2882.

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Every spring for the last three years the Museum of Anthropology (MOA) at Wake Forest University (WFU) has sponsored Boy Scout Day as one of several family oriented Saturday activity sessions. Most of the "Family Days" are exhibit related, providing active extensions to museum designed and community advised thematic presentations. Boy Scout Day is a different phenomenon, designed in part to add "authenticity" to the decades old practice of young boys dressing up as Indians in order to earn proficiency badges. With up to 200 Scouts and their leaders in attendance, the activity has had mixed reception among the principals involved. Boy Scouts love throwing atlatls, learning to flint knap and hearing Native American stories. Anthropology faculty members are skeptical, wondering about the implications of the continued Scout-Indian relationship. Local Native American groups have had an increasing presence, first as vendors, and then as advisors and participants. But has this taken us past a 1950s-era popular notion of what Native Americans are all about, and beyond this, the relationship between anthropology, museums and the indigenous? The following pages explore the ways in which a model of ethnographic collaboration can inform and expand the growing call for public engagement as a motivation for academic/community relationships.

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33

Osburn, Katherine M. B. "Native American Woman across Time." Journal of American Ethnic History 25, no. 2-3 (January 1, 2006): 289–93. http://dx.doi.org/10.2307/27501700.

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34

Krouse, Susan Applegate. "Team Spirits: The Native American Mascot Controversy:Team Spirits: The Native American Mascot Controversy." American Anthropologist 105, no. 1 (March 2003): 196–97. http://dx.doi.org/10.1525/aa.2003.105.1.196.

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35

Denison, B. "Native Americans, Christianity, and the Reshaping of the American Religious Landscape." Ethnohistory 60, no. 1 (January 1, 2013): 135–37. http://dx.doi.org/10.1215/00141801-1642761.

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36

Grobsmith, Elizabeth. "Applying Anthropology to American Indian Correctional Concerns." Practicing Anthropology 14, no. 3 (June 1, 1992): 5–8. http://dx.doi.org/10.17730/praa.14.3.jv35508772663781.

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Opportunities abound for the application of anthropological methods, techniques, and data in addressing issues relative to incarceration. Over the last sixteen years, I have worked in a variety of capacities with and on behalf of Native American inmates incarcerated in the Nebraska Department of Correctional Services. My roles as teacher, consultant, trainer, and expert witness have evolved over the years, in response to the changing concerns of the Indian prisoners.

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37

Hanson, Jeffery R., and Linda P. Rouse. "Dimensions of Native American Stereotyping." American Indian Culture and Research Journal 11, no. 4 (January 1, 1987): 33–58. http://dx.doi.org/10.17953/aicr.11.4.gtv1176075617v50.

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38

Meadows, William. "Honoring Native American Code Talkers." American Indian Culture and Research Journal 35, no. 3 (January 1, 2011): 1–36. http://dx.doi.org/10.17953/aicr.35.3.r067rg432000t816.

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39

Levy, Jerrold E., and Karl Kroeber. "Artistry in Native American Myths." Journal of the Royal Anthropological Institute 5, no. 4 (December 1999): 652. http://dx.doi.org/10.2307/2661178.

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40

Golla, Victor. "Native American Oral Traditions: Collaboration and Interpretation.:Native American Oral Traditions: Collaboration and Interpretation." American Anthropologist 104, no. 4 (December 2002): 1237–38. http://dx.doi.org/10.1525/aa.2002.104.4.1237.

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41

Loether, Christopher, and Brian Swann. "On the Translation of Native American Literatures." Ethnohistory 41, no. 1 (1993): 196. http://dx.doi.org/10.2307/3536997.

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42

Kelm, M. E. "Linking Native American Health, Religion, and Culture." Ethnohistory 58, no. 1 (January 1, 2011): 143–48. http://dx.doi.org/10.1215/00141801-2010-067.

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43

Kidwell, Clara Sue. "Comment: Native American Women's Responses to Christianity." Ethnohistory 43, no. 4 (1996): 721. http://dx.doi.org/10.2307/483253.

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44

McMullen, Ann, Tom Hill, and Richard W. Hill Sr. "Creation's Journey: Native American Identity and Belief." Ethnohistory 43, no. 2 (1996): 340. http://dx.doi.org/10.2307/483406.

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45

Oetelaar, Gerald A., and David Meyer. "Movement and Native American Landscapes: A Comparative Approach." Plains Anthropologist 51, no. 199 (August 2006): 355–74. http://dx.doi.org/10.1179/pan.2006.030.

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46

KENT, SUSAN. "Native American Architecture. PETER NABOKOV and ROBERT EASTON." American Ethnologist 21, no. 2 (May 1994): 429–30. http://dx.doi.org/10.1525/ae.1994.21.2.02a00210.

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47

Lobo, Susan. "Native American Women: A Biographical Dictionary." Journal of American Ethnic History 21, no. 4 (July 1, 2002): 170–71. http://dx.doi.org/10.2307/27501233.

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48

Carneiro, Robert L. "The Gift of Birds: Featherwork of Native South American Peoples:THE GIFT OF BIRDS: FEATHERWORK OF NATIVE SOUTH AMERICAN PEOPLES." Museum Anthropology 16, no. 3 (October 1992): 68–72. http://dx.doi.org/10.1525/mua.1992.16.3.68.

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49

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

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Legal regulation of the archaeological record has played a subtle though instrumental role in the shaping of American anthropology. Most studies of connections between politics and archaeology in analogous contexts have, however, focused on nationalisms and the popular political orchestration of archaeology. This paper grounds an analysis of the American case in legal apparatuses, disciplinary changes in anthropology, and a shift in the expression of American nationalism between the Antiquities Act of 1906 and the Native American Graves Protection and Repatriation Act of 1990. The article argues that archaeology has attained broader social significance as archaeologists now consult native peoples in the practice of archaeology. Though archaeology remains a politicized science it has become a more broadly negotiated one and the historical and cultural issues it faces may yet find resolution through laws and responsive disciplinary practices that envision a society enhanced by cultural difference.

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50

SPEARS, ARTHUR K., and LEANNE HINTON. "LANGUAGES AND SPEAKERS: AN INTRODUCTION TO AFRICAN AMERICAN ENGLISH AND NATIVE AMERICAN LANGUAGES." Transforming Anthropology 18, no. 1 (April 2010): 3–14. http://dx.doi.org/10.1111/j.1548-7466.2010.01065.x.

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