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Journal articles on the topic 'Native American Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Catches, Vincent. "Native American Church: The Half-Moon Way." Wicazo Sa Review 7, no. 1 (1991): 17. http://dx.doi.org/10.2307/1409324.

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2

Lawson, Paul E., and Jennifer Scholes. "Jurisprudence, Peyote and the Native American Church." American Indian Culture and Research Journal 10, no. 1 (1986): 13–27. http://dx.doi.org/10.17953/aicr.10.1.8435720522r58236.

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3

Nicholas, M. A. "The Peyote Road: Religious Freedom and the Native American Church." Ethnohistory 60, no. 1 (2013): 140–42. http://dx.doi.org/10.1215/00141801-1642770.

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4

Dees, Sarah. "Review: A Different Medicine: Postcolonial Healing in the Native American Church." Nova Religio 19, no. 1 (2015): 114–16. http://dx.doi.org/10.1525/nr.2015.19.1.114.

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5

Subotić, Mile. "Theophan Fan Noli: Albanian American hierarch, politician, and writer." Sabornost, no. 14 (2020): 177–86. http://dx.doi.org/10.5937/sabornost2014177s.

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Metropolitan Theophan Fan Noli was a leader of the Church both in America and his native Albania. He was a pioneer in calling for a united Orthodox Church in America and in the use of English in services. Noli began his life of service in the Church in the United States organizing Albanian parishes. With the Balkan Wars and the independence of Albania, Fan Noli devoted more of his time to the cause of Albania. He was Prime Minister of Albania in 1924. After a change in political climate, Bishop Theophan was forced to leave Albania. He was able to return to the United States in 1932. Upon arriv

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6

Gustafson, David M. "Mary Johnson and Ida Anderson." PNEUMA 39, no. 1-2 (2017): 55–77. http://dx.doi.org/10.1163/15700747-03901002.

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Mary Johnson (1884–1968) and Ida Anderson (1871–1964) are described in pentecostal historiography as the first pentecostal missionaries sent from America. Both of these Swedish-American missionaries experienced baptism of the Spirit, spoke in tongues, and were called as missionaries to Africa by God, whom they expected to speak through them to the native people. They went by faith and completed careers as missionaries to South Africa. But who were these two figures of which relatively little has been written? They were Swedish-American “Free-Free” in the tradition of August Davis and John Thom

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7

Robert, Dana L. "The Influence of American Missionary Women on the World Back Home1." Religion and American Culture: A Journal of Interpretation 12, no. 1 (2002): 59–89. http://dx.doi.org/10.1525/rac.2002.12.1.59.

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No churchgoer born before 1960 can forget the childhood thrill of hearing a missionary speak in church. The missionary arrived in native dress to thank the congregation for its support and, after the service, showed slides in the church hall. The audience sat transfixed, imagining what it might be like to eat termites in Africa, or beg on the streets in India, or study the Bible in a refugee camp. The usually mundane Sunday service became exotic and exciting, as the world beyond the United States suddenly seemed real. In an age before round-the-clock television news, and the immigration of Asi

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8

Woodley, Randy. "Book Review: The Peyote Road: Religious Freedom and the Native American Church." Missiology: An International Review 39, no. 2 (2011): 263–64. http://dx.doi.org/10.1177/009182961103900234.

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9

Jones, Peter N. "The Native American Church, Peyote, and Health: Expanding Consciousness for Healing Purposes." Contemporary Justice Review 10, no. 4 (2007): 411–25. http://dx.doi.org/10.1080/10282580701677477.

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10

Baugher, Sherene. "The John Street Methodist Church: An Archaeological Excavation with Native American Cooperation." Historical Archaeology 43, no. 1 (2009): 46–64. http://dx.doi.org/10.1007/bf03377114.

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11

Platt, Warren C. "The African Orthodox Church: An Analysis of Its First Decade." Church History 58, no. 4 (1989): 474–88. http://dx.doi.org/10.2307/3168210.

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The African Orthodox church, an expression of religious autonomy among black Americans, had its genesis in the work and thought of George Alexander McGuire, a native of Antigua, whose religious journey and changing ecclesiastical affiliation paralleled his deepening interest in and commitment to the cause of Afro-American nationalism and racial consciousness. Born in 1866 to an Anglican father and a Moravian mother, George Alexander McGuire was educated at Mico College for Teachers in Antigua and the Nisky Theological Seminary, a Moravian institution in St. Thomas, Virgin Islands (then the Dan

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12

Flynn, Johnny P., and Gary Laderman. "Purgatory and the Powerful Dead: A Case Study of Native American Repatriation." Religion and American Culture: A Journal of Interpretation 4, no. 1 (1994): 51–75. http://dx.doi.org/10.1525/rac.1994.4.1.03a00030.

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… what an enhancement of the power of the living there was in this hold over the dead.… And for the Church, what a marvelous instrument of power!… Purgatory brought the Church not only new spiritual power but also, to put it bluntly, considerable profit.Throughout history, human communities have converted the dead into sources of living power by grafting symbolic structures onto them and their places of interment. The impact of these structures on society, however, indicates that the “dead” are understood as more than physical remains. The dead can be imagined also as memories, spirits, or dei

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13

Moore, Steven C. "Reflections on the Elusive Promise of Religious Freedom for the Native American Church." Wicazo Sa Review 7, no. 1 (1991): 42. http://dx.doi.org/10.2307/1409326.

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14

Quintero, Gilbert A. "Gender, Discord, and Illness: Navajo Philosophy and Healing in the Native American Church." Journal of Anthropological Research 51, no. 1 (1995): 69–89. http://dx.doi.org/10.1086/jar.51.1.3630373.

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15

Prue, Bob. "Indigenous Supports for Recovery from Alcoholism and Drug Abuse: The Native American Church." Journal of Ethnic And Cultural Diversity in Social Work 22, no. 3-4 (2013): 271–87. http://dx.doi.org/10.1080/15313204.2013.843138.

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16

Berhó, Deborah L., Gerardo Martí, and Mark T. Mulder. "Global Pentecostalism and Ethnic Identity Maintenance among Latino Immigrants." PNEUMA 39, no. 1-2 (2017): 5–33. http://dx.doi.org/10.1163/15700747-03901004.

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Protestantism has been considered particularly weak for sustaining ethnic boundaries among immigrants. Recognizing the global adaptability and indigenization of Pentecostalism, however, we expect that immigrants from more pentecostal nations will likely retain their Protestantism in ways that affirm their ethnic identity. Using ethnographic data, our research demonstrates how a Guatemalan pentecostal church in Oregon successfully preserves its homeland culture, revealing how the structure of Pentecostalism at La Iglesia de Restauración (affiliated with Elim churches) sustains ethnic continuity

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17

Salmon, Vivian. "Missionary linguistics in seventeenth century Ireland and a North American Analogy." Historiographia Linguistica 12, no. 3 (1985): 321–49. http://dx.doi.org/10.1075/hl.12.3.02sal.

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Summary Accounts of Christian missionary linguists in the 16th and 17th centuries are usually devoted to their achievements in the Americas and the Far East, and it is seldom remarked that, at the time when English Protestant missionaries were attempting to meet the challenge of unknown languages on the Eastern seaboard of North America, their fellow missionary-linguists were confronted with similar problems much nearer home – in Ireland, where the native language was quite as difficult as the Amerindian speech with which John Eliot and Roger Williams were engaged. Outside Ireland, few histori

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18

Adams, Anna. "Missionaries and Revolutionaries: Moravian Perceptions of United States Foreign Policy in Nicaragua, 1926–1933." Missiology: An International Review 15, no. 2 (1987): 49–60. http://dx.doi.org/10.1177/009182968701500204.

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German Moravian missionaries came to Nicaragua's east coast in 1849. They built churches, schools, and hospitals for the native Miskitu, Sumu, and Rama Indians. Their teachings stressed a Christian communal life, frugality, and the importance of work. In 1917 the headquarters of the mission moved to Bethlehem, Pennsylvania. Today most Miskitu Indians are Moravian. Some scholars have blamed the present conflict between Nicaragua's Sandinista government and the east coast Indians on traditional Moravian pro-American political bias. Yet documents in the Moravian Church Archives clearly show that

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19

Clements, William M. "The Peyote Road: Religious Freedom and the Native American Church by Thomas C. Maroukis." Southwestern Historical Quarterly 117, no. 3 (2014): 335–36. http://dx.doi.org/10.1353/swh.2014.0000.

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20

Young, Joshua M. "The Peyote Road: Religious Freedom and the Native American Church by Thomas C. Maroukis." Great Plains Quarterly 34, no. 3 (2014): 289. http://dx.doi.org/10.1353/gpq.2014.0059.

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21

Tinker, T. "The Peyote Road: Religious Freedom and the Native American Church. By Thomas C. Maroukis." Journal of the American Academy of Religion 79, no. 4 (2011): 1097–100. http://dx.doi.org/10.1093/jaarel/lfr072.

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22

Clatterbuck, Mark S. "Post-Vatican II Inculturation among Native North American Catholics: A Study in the Missiology of Father Carl Starkloff, S.J." Missiology: An International Review 31, no. 2 (2003): 207–22. http://dx.doi.org/10.1177/009182960303100205.

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The story of Christian missions among Native North American tribes continues to be fiercely debated both in the church and in the academy. I offer the following study of missionary-theologian Carl F. Starkloff, who has devoted the past 40 years of his life to these issues, as a particularly effective contemporary example of someone engaged in this encounter. I consider three distinct periods in Starkloff's pursuit of successful inculturation, periods that mirror larger missio-logical movements within the Catholic Church since Vatican II. According to Starkloff, we should be prepared to endure

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23

Ledvinka, Georgina. "Vampires and Werewolves: Rewriting Religious and Racial Stereotyping in Stephenie Meyer's Twilight Series." International Research in Children's Literature 5, no. 2 (2012): 195–211. http://dx.doi.org/10.3366/ircl.2012.0063.

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Stephenie Meyer's Twilight series (2005–8) demonstrates a strong connection with the theology, cultural practices and history of The Church of Jesus Christ of Latter-day Saints (LDS), of which Meyer is an active member. One of the strongest ways in which this connection is demonstrated is through characterisation: specifically, by featuring vampires and werewolves as prominent supernatural characters in the text. Twilight employs vampires as a metaphor for the LDS Church. By eschewing literature's traditional association of vampires with subversive acts, especially subversive sexuality, and re

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24

Boye, Gary R. "Lagniappe: Country Music in North Carolina: Pickin' in the Old North State." North Carolina Libraries 61, no. 3 (2009): 103. http://dx.doi.org/10.3776/ncl.v61i3.167.

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While all Southern states share historical connections in culture and geography, North Carolina is in many ways unique. From the Outer Banks to the industrial Piedmont to the High Country of the west, the state has a unique mix of regions and cultures. Music figures prominently in North Carolina, and its musicians reflect the diversity of the geography. The state’s earliest musicians were the Native Americans, especially the Cherokee, whose music has been recorded and studied in some detail. European-American music has flourishedsince colonial days: in Salem, the Moravian church has sponsored

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25

Bouayad, Aurelien. "The Cactus and the Anthropologist: The Evolution of Cultural Expertise on the Entheogenic Use of Peyote in the United States." Laws 8, no. 2 (2019): 12. http://dx.doi.org/10.3390/laws8020012.

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This paper explores the complex evolution of the role anthropologists have played as cultural experts in the regulation of the entheogenic use of the peyote cactus throughout the 20th century. As experts of the “peyote cult”, anthropologists provided testimonies and cultural expertise in the regulatory debates in American legislative and judiciary arenas in order to counterbalance the demonization and prohibition of the medicinal and sacramental use of peyote by Native Americans through state and federal legislations. In the meantime, anthropologists have encouraged Peyotists to form a pan-tri

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26

Lawson, Paul E., and C. Patrick Morris. "The Native American Church and the New Court: The Smith Case and Indian Religious Freedoms." American Indian Culture and Research Journal 15, no. 1 (1991): 79–92. http://dx.doi.org/10.17953/aicr.15.1.63036624330q8455.

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27

Loughlin, Clare. "Concepts of Mission in Scottish Presbyterianism: The SSPCK, the Highlands and Britain's American Colonies, 1709–40." Studies in Church History 54 (May 14, 2018): 190–207. http://dx.doi.org/10.1017/stc.2017.12.

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This article examines the Society in Scotland for Propagating Christian Knowledge (SSPCK) and its missions in the Highlands and Britain's American colonies. Constituted in 1709 and operating as an auxiliary arm of the Church of Scotland, the SSPCK aimed to extend Christianity in ‘Popish and Infidel parts of the world’. It founded numerous Highland charity schools, and from 1729 sponsored missions to Native Americans in New England and Georgia. Missions were increasingly important in British overseas expansion; consequently, historians have viewed the society as a civilizing agency, which deplo

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28

Holmes, Paula Elizabeth. ""We are Native Catholics": Inculturation and the Tekakwitha Conference." Studies in Religion/Sciences Religieuses 28, no. 2 (1999): 153–74. http://dx.doi.org/10.1177/000842989902800202.

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This article explores what has been termed a recent "shift in perspective" in the Catholic Church which rethinks the relationship between theology and its concrete socio-cultural context. I begin with a brief history of the term inculturation and its related concepts, particulary syncretism. An examination of the key metaphors which have been used to describe inculturation filters out the changing assumptions about Christianity and culture and the relationship between them. Some of the interrelated issues which arise in the concept of inculturation are the emergence of local Christian identity

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29

Hackel, Steven W. "Digging up the Remains of Early Los Angeles: The Plaza Church Cemetery." Southern California Quarterly 94, no. 1 (2012): 1–24. http://dx.doi.org/10.1525/scq.2012.94.1.5.

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Recent construction next to the old Plaza Church in Los Angeles unearthed remnants of a forgotten burial ground where 695 bodies were interred between 1823 and 1844. Data from Franciscan sacramental records in the Huntington Library’’s Early California Population Project reveal the origins of these people, the migration of diverse Native American peoples to the pueblo, the increasing Indian presence there after 1835, and various aspects of the lives of individuals buried there. This discussion of the burial records pertaining to this one cemetery demonstrates the potential value of the Early C

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30

Poirier, Lisa. "Makes Me Feel Glad That I'm Not Dead: Jim Pepper and Music of the Native American Church." Journal of Religion and Popular Culture 30, no. 2 (2018): 120–30. http://dx.doi.org/10.3138/jrpc.2017-0003.

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31

Dawson, Alexander. "A Culture's Catalyst: Historical Encounters with Peyote and the Native American Church in Canada by Fannie Kahan." University of Toronto Quarterly 87, no. 3 (2018): 305–6. http://dx.doi.org/10.3138/utq.87.3.20.

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32

Schaefer, Stacy B., and Professor Emerita. "A Culture's Catalyst: Historical Encounters with Peyote and the Native American Church in Canada by Fannie Kahan." Great Plains Quarterly 38, no. 1 (2018): 126–27. http://dx.doi.org/10.1353/gpq.2018.0019.

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33

Talamantez, Ines. "Joseph D. Calabrese A Different Medicine: Postcolonial Healing in the Native American ChurchA Different Medicine: Postcolonial Healing in the Native American Church. By Joseph D. Calabrese. Oxford: Oxford University Press, 2013. Pp. 256. $29.95 (paper)." History of Religions 54, no. 4 (2015): 468–72. http://dx.doi.org/10.1086/680179.

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34

Wenger, Tisa. "Review: A Culture’s Catalyst: Historical Encounters with Peyote and the Native American Church in Canada by Fannie Kahan." Pacific Historical Review 87, no. 1 (2018): 181–83. http://dx.doi.org/10.1525/phr.2018.87.1.181.

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35

Black, Joseph William. "John Eliot, John Veniaminov, and engagement with the indigenous peoples of North America: A comparative missiology, part I." Missiology: An International Review 48, no. 4 (2020): 360–75. http://dx.doi.org/10.1177/0091829620918379.

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John Eliot was the 17th-century settler and Puritan clergyman who sought to engage with his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel.

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36

Atkins, Gareth. "William Jowett’sChristian Researches:British Protestants and Religious Plurality in the Mediterranean, Syria and the Holy Land, 1815–30." Studies in Church History 51 (2015): 216–31. http://dx.doi.org/10.1017/s0424208400050208.

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[Acre,] Sunday, Nov. 2, 1823 —This morning, in the Consul’s room, we held Divine Service, with a congregation of ten souls — as promiscuous an assembly as could well be expected within the compass of so small a number. The individuals who composed it were, a British Consul — his Dragoman, a native of the country — a Maronite Priest — a Roman Physician — one Greek — one Jew — an English captain of a merchant vessel then in port — my servant, who is under French protection — an American Brother-Missionary — and myself, of the Church of England … The whole Service was in Italian.

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37

Campbell, Nancy D. "Fannie Kahan, Erika Dyck (ed), A Culture’s Catalyst: Historical Encounters with Peyote and the Native American Church in Canada." Social History of Medicine 30, no. 3 (2017): 689–90. http://dx.doi.org/10.1093/shm/hkx013.

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38

Genet Guzmán, Mauricio, and Beatriz Labate. "Reflexiones sobre la expansión y legalidad del campo peyotero en México." Frontera norte 31 (January 1, 2019): 1–24. http://dx.doi.org/10.33679/rfn.v1i1.2060.

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This paper presents a reflection on the implications of the use and trade of peyote (Lophophora williamsii) and the challenges associated with its conservation in a religious and binational (Mexico and the United States) context. Our main focus is on a controversy raised by the Native American Church before the Mexican government, via an application submitted to the General Directorate of Religious Associations of the Secretariat of the Interior, demanding the registration of organizations that use the cactus in their rituals. This case is unique because it represents a paradigmatic illustrati

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39

Porter, Andrew. "Language, ‘Native Agency’, and Missionary Control: Rufus Anderson’s Journey to India, 1854-5." Studies in Church History. Subsidia 13 (2000): 81–97. http://dx.doi.org/10.1017/s0143045900002799.

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In the early years of the modern missionary movement there were many influences which turned minds towards support for the general principle and practice of reliance on ‘native agency’. Strategies of conversion such as those of the London Missionary Society and the American Board of Commissioners for Foreign Missions at work in the Pacific, which aimed at kings or other influential local leaders, at least implicitly allotted important roles to the leadership and example of highly-placed converts. Awareness of the scale of the missionary task in densely-populated regions, contrasted with the li

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40

González Prada, Manuel, Cathleen Carris, and Thomas Ward. "The Slaves of the Church." PMLA/Publications of the Modern Language Association of America 128, no. 3 (2013): 765–77. http://dx.doi.org/10.1632/pmla.2013.128.3.765.

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Manuel GonzÁlez prada (1844-1918), like inca garcilaso de la vega, César vallejo, josé marÍa arguedas, and mario vargas llosa, ranks among the top Peruvian literary figures, but only in Peru, where his work is hotly debated by literati, social scientists, historians, politicians, and journalists. Outside Peru he rates no more than the inclusion in anthologies of one of his poems; his most famous essay, “Nuestros indios” (“Our Indians”); or the occasional critical article on his work. However, with the Cuban José Martí (1853-95), González Prada is a founder of Latin American modernism, a moveme

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41

Santiago-Vendrell, Angel. "Give Them Christ: Native Agency in the Evangelization of Puerto Rico, 1900 to 1917." Religions 12, no. 3 (2021): 196. http://dx.doi.org/10.3390/rel12030196.

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The scholarship on the history of Protestant missions to Puerto Rico after the Spanish American War of 1898 emphasizes the Americanizing tendencies of the missionaries in the construction of the new Puerto Rican. There is no doubt that the main missionary motif during the 1890s was indeed civilization. Even though the Americanizing motif was part of the evangelistic efforts of some missionaries, new evidence shows that a minority of missionaries, among them Presbyterians James A. McAllister and Judson Underwood, had a clear vision of indigenization/contextualization for the emerging church bas

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42

Maughan, Steven S. "Sisters and Brothers Abroad: Gender, Race, Empire and Anglican Missionary Reformism in Hawai‘i and the Pacific, 1858–75." Studies in Church History 54 (May 14, 2018): 328–44. http://dx.doi.org/10.1017/stc.2017.18.

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British Anglo-Catholic and high church Anglicans promoted a new set of foreign missionary initiatives in the Pacific and South and East Africa in the 1860s. Theorizing new indigenizing models for mission inspired by Tractarian medievalism, the initiatives envisioned a different and better engagement with ‘native’ cultures. Despite setbacks, the continued use of Anglican sisters in Hawai‘i and brothers in Melanesia, Africa and India created a potent new imaginative space for missionary endeavour, but one problematized by the uneven reach of empire: from contested, as in the Pacific, to normal a

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43

McGee-Lockhart, Olivia, Kisha Tandy, and Andrea Copeland. "Three Journeys: One Project." ENGAGE! Co-created Knowledge Serving the City 1, no. 1 (2019): 32–44. http://dx.doi.org/10.18060/22812.

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The Bethel Project is about the history of Indianapolis’ oldest black church, archival records, preservation technologies, virtual experiences, and collaboration and co-creation among many different departments, heritage institutions and community members. This paper provides three perspectives on this project from individuals who’ve worked closely together over the past four years. This may seem like a long while to work on one project but for those whose research is community-based it seems about right. Three unique voices will be presented with each telling their own narrative of what she t

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44

Irwin, Lee. "Walking The Line: Pipe and Sweat Ceremonies in Prison." Nova Religio 9, no. 3 (2006): 39–60. http://dx.doi.org/10.1525/nr.2006.9.3.039.

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ABSTRACT: This paper is an overview of the movement among Native American prisoners to have access to native religious practices, specifically pipe ceremonies, sweats, and prayer and drum sessions in prison. These practices form the basis of a new movement that supports a wide range of native spiritual traditions, organized around a few basic ceremonies now recognized as primary expressions of native religious identity. Since the early 1970s, this movement has fought for recognition in the prisons, in the courts, and in the popular press. I first review the history of the pipe movement through

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45

Lee, Joseph Tse-Hei. "Watchman Nee and the Little Flock Movement in Maoist China." Church History 74, no. 1 (2005): 68–96. http://dx.doi.org/10.1017/s0009640700109667.

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The experience of Watchman Nee (Ni Tuosheng) and the Christian Assembly (Jidutu juhuichu or Jidutu juhuisuo) in Mainland China after the Communist Revolution of 1949 reveals the complexity of church and state relations in the early 1950s. Widely known in the West as the Little Flock (Xiaoqun), the Christian Assembly, founded by Watchman Nee, was one of the fastest growing native Protestant movements in China during the early twentieth century. It was not created by a foreign missionary enterprise. Nor was it based on the Anglo-American Protestant denominational model. And its rapid development

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46

Kaup, Monika. "“¡Vaya Papaya!”: Cuban Baroque and Visual Culture in Alejo Carpentier, Ricardo Porro, and Ramón Alejandro." PMLA/Publications of the Modern Language Association of America 124, no. 1 (2009): 156–71. http://dx.doi.org/10.1632/pmla.2009.124.1.156.

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Cuba assumes a special place in the genealogy of the latin American Baroque and its twentieth-century recuperation, ongoing in our twenty-first century—the neobaroque. As Alejo Carpentier has pointed out (and as architectural critics confirm), the Caribbean lacks a monumental architectural baroque heritage comparable with that of the mainland, such as the hyperornate Churrigueresque ultrabaroque of central Mexico and Peru (fig. 1). Nevertheless, it was two Cuban intellectuals, Alejo Carpentier and José Lezama Lima, who spearheaded a new turn in neobaroque discourse after World War II by popula

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47

Cahill, David. "Colour by Numbers: Racial and Ethnic Categories in the Viceroyalty of Peru, 1532–1824." Journal of Latin American Studies 26, no. 2 (1994): 325–46. http://dx.doi.org/10.1017/s0022216x00016242.

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The distinction between ethnic and racial categories in social analysis is finely drawn, and rarely clear. In the case of Latin American societies, ‘race’ and ‘ethnicity’ are sometimes synonymous, and far more often deployed as if they were. Researchers are familiar with the ways in which processes of deracination, acculturation and miscegenation iron out the cultural edges that demarcate social groups, one from another; perhaps the classic example is the gradual loss of indigenous characteristics attendant upon native American migration to cities. Yet, even in the complete absence of rural-to

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48

Wasserman-Soler, Daniel I. "Comparing the New World and the Old: Fray Juan Bautista and the Languages of the Spanish Monarchy." Journal of Early Modern History 25, no. 3 (2021): 227–58. http://dx.doi.org/10.1163/15700658-bja10018.

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Abstract Born in New Spain, fray Juan Bautista Viseo (b. 1555) authored perhaps a dozen books in Nahuatl, Castilian, and Latin, making him one of the most prolific writers of the colonial period in Mexico. While many are lost, his available texts provide a valuable window into religious conversion efforts in the Spanish monarchy around 1600. This paper investigates his recommendations regarding how priests and members of religious orders ought to use indigenous languages. In the sixteenth-century Spanish territories, Church and Crown officials discussed language strategies on several fronts. T

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Bannon, John Thomas. "The Legality of the Religious Use of Peyote by the Native American Church: A Commentary on the Free Exercise, Equal Protection, and Establishment Issues Raised by the Peyote Way Church of God Case." American Indian Law Review 22, no. 2 (1997): 475. http://dx.doi.org/10.2307/20068857.

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Stewart, Omer. "Autobiographical Notes on a Career in Applied Anthropology." Practicing Anthropology 12, no. 2 (1990): 2–16. http://dx.doi.org/10.17730/praa.12.2.pg44128t57536140.

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Abstract:

Dr. Stewart served as discussant for the Santa Fe paper session "Working On, Working For, and Working With American Indians" from which this special issue of PA is drawn. His most visible applied anthropology role has been as expert witness. He reports that between 1950 and 1983 he testified in numerous Indian Claims cases on behalf of the Chippewa, Shoshone, Ute, Southern Paiute, Northern Paiute, Klamath, Washo, Gosiute, and Indians of California, helping these groups receive awards from the Indian Claims Commission in excess of $200 million. Most recently, he was involved in the San Juan Sou

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