Journal articles: 'Native American Literatures'

1

Evans, Robley J., and Laura Coltelli. "Native American Literatures." American Indian Quarterly 16, no. 4 (1992): 603. http://dx.doi.org/10.2307/1185339.

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Elliott, Michael A., and Jace Weaver. "That the People Might Live: Native American Literatures and Native American Community." American Literature 70, no. 4 (December 1998): 900. http://dx.doi.org/10.2307/2902396.

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Barry, Nora, and Brian Swann. "On the Translation of Native American Literatures." MELUS 19, no. 2 (1994): 125. http://dx.doi.org/10.2307/467728.

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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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Vizenor, Gerald, and Brian Swann. "On the Translation of Native American Literatures." American Indian Quarterly 17, no. 3 (1993): 395. http://dx.doi.org/10.2307/1184884.

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Vizenor, Gerald, and Brian Swann. "On the Translation of Native American Literatures." World Literature Today 67, no. 2 (1993): 422. http://dx.doi.org/10.2307/40149267.

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7

Ronnow, Gretchen. "Native American Literatures ed. by Laura Coltelli." Western American Literature 27, no. 2 (1992): 139–40. http://dx.doi.org/10.1353/wal.1992.0002.

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Hemenway, Stephen I. "Review: Three American Literatures: Essays in Chicano, Native American, and Asian-American Literature for Teachers of American Literature." Christianity & Literature 34, no. 3 (June 1985): 71–72. http://dx.doi.org/10.1177/014833318503400316.

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9

Kroeber, Karl. "Native American Literatures: Coming to Light: Contemporary Translations of the Native Literatures of North America . Brian Swann." American Anthropologist 98, no. 1 (March 1996): 153–55. http://dx.doi.org/10.1525/aa.1996.98.1.02a00150.

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10

Laskowski, Timothy. "Naming Reality in Native American and Eastern European Literatures." MELUS 19, no. 3 (1994): 47. http://dx.doi.org/10.2307/467871.

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11

Molesky-Poz, Jean, and Lauren Muller. "Introduction-Native American Literatures: Pedagogies for Engaging Student Writings." American Quarterly 45, no. 4 (December 1993): 596. http://dx.doi.org/10.2307/2713310.

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12

Irmscher, Christoph, and Gerald Vizenor. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures." South Central Review 11, no. 4 (1994): 58. http://dx.doi.org/10.2307/3190117.

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13

Kroskrity, Paul V. ": On the Translation of Native American Literatures . Brian Swann." American Anthropologist 95, no. 2 (June 1993): 488–89. http://dx.doi.org/10.1525/aa.1993.95.2.02a00550.

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14

Sanchez, Greg, and Gerald Vizenor. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures." World Literature Today 68, no. 3 (1994): 615. http://dx.doi.org/10.2307/40150544.

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15

BRINGHURST, ROBERT. "On the Translation of Native American Literatures . BRIAN SWANN." American Ethnologist 21, no. 4 (November 1994): 1038–39. http://dx.doi.org/10.1525/ae.1994.21.4.02a01520.

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16

Murray, Laura J. "American Lazarus: Religion and the Rise of African-American and Native American Literatures (review)." Early American Literature 40, no. 2 (2005): 395–402. http://dx.doi.org/10.1353/eal.2005.0040.

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17

TuSmith, Bonnie, and David R. Peck. "American Ethnic Literatures: Native American, African American, Chicano/Latino, and Asian American Writers and Their Backgrounds." MELUS 20, no. 1 (1995): 119. http://dx.doi.org/10.2307/467858.

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Vecchioli, David J., and David R. Peck. "American Ethnic Literatures: Native American, African American, Chicano/Latino, and Asian American Writers and Their Backgrounds." American Indian Quarterly 18, no. 3 (1994): 408. http://dx.doi.org/10.2307/1184747.

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19

Carew-Miller, Anna. "On the Translation of Native American Literatures (review)." Philosophy and Literature 18, no. 1 (1994): 163–65. http://dx.doi.org/10.1353/phl.1994.0095.

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King, Lamont DeHaven. "Joanna Brooks, American Lazarus: Religion and the Rise of African American and Native American Literatures." Journal of African American History 89, no. 4 (October 2004): 362–63. http://dx.doi.org/10.2307/4134061.

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21

Hesford, Walter A. "Book Review: American Lazarus: Religion and the Rise of African-American and Native American Literatures." Christianity & Literature 53, no. 3 (June 2004): 411–14. http://dx.doi.org/10.1177/014833310405300315.

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22

Wong, Hertha D., and Arnold Krupat. "In Search of a Dialogic Criticism: Ethnocriticism and Native American Literatures." American Quarterly 47, no. 1 (March 1995): 159. http://dx.doi.org/10.2307/2713330.

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23

Wiget, Andrew. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures. Gerald Vizenor." Modern Philology 88, no. 4 (May 1991): 476–79. http://dx.doi.org/10.1086/391915.

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24

Clegg, Cyndia Susan. "Pacific Ancient and Modern Language Association." PMLA/Publications of the Modern Language Association of America 114, no. 4 (September 1999): 911. http://dx.doi.org/10.1632/s0030812900154057.

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The association's ninety-seventh convention will he held 5–7 November 1999 at Portland State University in Portland, Oregon, under the sponsorship of the dean of Letters and Sciences and the Departments of English and Languages and Literatures. Inger Olsen is serving as local chair. The program will represent the association members' diverse interests in all matters of language and literature in classical, Western, and non-Western languages. The thirty-one general sessions will include papers on classical, Romance, Germanic, Scandinavian, English, American, and Asian literatures, as well as on linguistics, rhetoric, gay and lesbian literature, film, matrilineal culture, autobiography, poetry and poetics, and critical theory. Among the thirty special sessions are sessions on picaresque literature, Shakespeare and popular literature, Native American literature, Russian literature, Slavic literature, Toni Morrison in the 1990s, Caribbean literature, and cybertextbooks in foreign language education. Several special sessions have been organized by Portland State University and PAMLA affiliate organizations Women in French, MELUS, and the Milton Society of America. Registration at the conference will be $35 and $25. All paper sessions are scheduled for classrooms at Portland State University and will begin Friday at 1:00 p.m. and end Sunday at 1:00 p.m.

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25

Brown, Alanna Kathleen. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures (review)." MFS Modern Fiction Studies 40, no. 2 (1994): 362–64. http://dx.doi.org/10.1353/mfs.0.0995.

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26

Macklin, Rebecca. "Unsettling Fictions: Relationality as Decolonial Method in Native American and South African Literatures." ariel: A Review of International English Literature 51, no. 2-3 (2020): 27–55. http://dx.doi.org/10.1353/ari.2020.0022.

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27

Christianson, Scott R. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures ed. by Gerald Vizenor." Western American Literature 29, no. 2 (1994): 176–77. http://dx.doi.org/10.1353/wal.1994.0059.

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McNeil, Rhett. "Just How Marginal Was Machado de Assis? The Early Translations and the Borges Connection." TranscUlturAl: A Journal of Translation and Cultural Studies 5, no. 1-2 (March 31, 2014): 80. http://dx.doi.org/10.21992/t9kk8f.

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Brazilian literature is traditionally understood to have developed in relative isolation from the literatures of Hispanophone Latin America, inhabiting a peripheral cultural space within the already peripheral sphere of Latin American literature. Perhaps the most striking example of this traditional conception is the commonly held assumption of the complete literary-historical separation of two of Latin America’s most renowned fiction writers: the Brazilian Joaquim Maria Machado de Assis and the Argentine Jorge Luis Borges. Machado de Assis, in particular, is often regarded as inhabiting a double cultural periphery, as both a Latin American and a Brazilian, who, furthermore, wrote in a “minor” language, never traveled outside of his own country, and rarely ever left his native Rio de Janeiro. Another enduring belief, tangential to the tale of Brazil’s cultural isolation, is that Machado de Assis’s work went untranslated, by and large, until about half a century after his death. Yet the early translation history of Machado’s work offers a fascinating insight into the literary ties that connect his work to the dominant literary cultures of the Americas and Europe and provides an intriguing literary-historical link between Machado de Assis and Jorge Luis Borges. Curiously, the connection between Machado and Borges, whose countries share a border, follows a route of translational cultural exchange through France and Spain, and involves a prolific translator who was both the first Spanish translator of Machado’s short fiction and the mentor of a young Borges: Rafael Cansinos Assens. Thus, the early history of Machado’s fiction in translation demonstrates that Machado is a much less peripheral figure than previously imagined, and that, through Machado, Brazilian literature is more intimately intertwined with the literatures of Hispanophone Latin America and the cultural capitals of Europe than critics and scholars have recognized.

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29

Bringhurst, Robert. "Karl Kroeber,Artistry in Native American myths. Lincoln: University of Nebraska Press, 1998. Pp. xii, 292. Hb $35.00, pb $12.00." Language in Society 29, no. 3 (July 2000): 460–63. http://dx.doi.org/10.1017/s0047404500373043.

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Karl Kroeber is a distinguished professor of English at Columbia University and the son of a distinguished anthropologist, Alfred Louis Kroeber. He has been listening to Native American stories since his boyhood, and writing about them (side by side with his work on the English Romantics) for roughly twenty years. An anthology he edited in 1981, Traditional American Indian literatures: Texts and interpretations, taught me much when it appeared, and a statement Kroeber made in the introduction to that volume has stayed with me ever since. “It is our scholarship,” he wrote, “not Indian literature, which is primitive or underdeveloped.”

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30

Arias, Arturo. "From Indigenous Literatures to Native American and Indigenous Theorists: The Makings of a Grassroots Decoloniality." Latin American Research Review 53, no. 3 (September 28, 2018): 613. http://dx.doi.org/10.25222/larr.181.

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31

Purdy, John Lloyd. "The Baby Boom Generation and the Reception of Native American Literatures: D’Arcy McNickle’s Runner in the Sun." Western American Literature 43, no. 3 (2008): 233–57. http://dx.doi.org/10.1353/wal.2008.0072.

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32

Ette, Ottmar. "Literature as Knowledge for Living, Literary Studies as Science for Living." PMLA/Publications of the Modern Language Association of America 125, no. 4 (October 2010): 977–93. http://dx.doi.org/10.1632/pmla.2010.125.4.977.

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In 2001, the official year of the “life sciences” in germany, ottmar ette began pulling together ideas for what was to become the programmatic essay excerpted and translated here. Ette is known for different things in different places: in Spain and Hispanic America, he is renowned for his work on José Martí, Jorge Semprún, Mario Vargas Llosa, Gabriel García Márquez, and a host of other authors. In the francophone world, he is best known for his writings on Roland Barthes and, more recently, on Amin Maalouf, while his reputation in his native Germany rests on his voluminous work on Alexander von Humboldt and on the new literatures in German. That this polyglot professor of Romance literatures is, at heart and in practice, a comparatist goes almost without saying. He is also, perhaps as inevitably, a literary theorist and a cultural critic, whose work has attracted attention throughout Europe. In his 2004 book ÜberLebenswissen—a title that might be rendered in English both as “Knowledge for Survival” and as “About Life Knowledge”—Ette first began to reclaim for literary studies the dual concepts of Lebenswissen and Lebenswissenschaft, which I have translated provisionally as “knowledge for living” and “science for living” to set them off from the biotechnological discourses of the life sciences. While ÜberLebenswissen focuses on the disciplinary history and practices of the field of Romance literatures, its companion volume from 2005, ZwischenWeltenSchreiben: Literaturen ohne festen Wohnsitz (“Writing between Worlds: Literatures without a Fixed Abode”), extends Ette's inquiry to the global contexts of Shoah, Cuban, and Arab American literatures. Both volumes urge that literary studies “be opened up, made accessible and relevant, to the larger society. Doing so is, simply and plainly, a matter of survival” (ZwischenWeltenSchreiben 270).

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33

Martin, Joel W. "American Lazarus: Religion and the Rise of African-American and Native American Literatures. By Joanna Brooks. New York: Oxford University Press, 2003. vii + 260 pp. $55.00 cloth." Church History 75, no. 4 (December 2006): 941–42. http://dx.doi.org/10.1017/s0009640700112181.

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34

Timming, Andrew R. "The effect of foreign accent on employability: a study of the aural dimensions of aesthetic labour in customer-facing and non-customer-facing jobs." Work, Employment and Society 31, no. 3 (April 1, 2016): 409–28. http://dx.doi.org/10.1177/0950017016630260.

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Using quantitative methods, this article examines the effect of foreign accents on job applicants’ employability ratings in the context of a simulated employment interview experiment conducted in the USA. It builds upon the literature on aesthetic labour, which focuses largely on the role of physical appearance in employment relations, by shifting attention to its under-investigated auditory and aural dimensions. The results suggest that the managerial respondents actively discriminate in telephone-based job interviews against applicants speaking Chinese-, Mexican- and Indian-accented English, and all three are rated higher in non-customer-facing jobs than in customer-facing jobs. Job applicants who speak British-accented English, especially men, fare as well as, and at times better than, native candidates who speak American English. The article makes a contribution to the sociological literatures surrounding aesthetic labour and discrimination and prejudice against migrant workers.

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35

Gemein, Mascha N. "“Seeds Must Be Among the Greatest Travelers of All”: Native American Literatures Planting the Seeds for a Cosmopolitical Environmental Justice Discourse." Interdisciplinary Studies in Literature and Environment 23, no. 3 (August 2016): 485–505. http://dx.doi.org/10.1093/isle/isw044.

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36

Del Rossi, Sara. "Entre Haïti et le Québec. La conceptualisation de l’oraliture et de l’homme américain dans la position exotopique de Maximilien Laroche." Dossier spécial Léon-Gontran Damas, no. 116 (August 13, 2020): 127–37. http://dx.doi.org/10.7202/1071055ar.

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From the 1960s, literary criticism in Quebec has had a new impetus, in particular in the comparative field. Maximilien Laroche (1937-2017), a Haitian critic and professor who has lived in Quebec since the 1960s, has contributed to this wave by establishing some points of convergence between Quebec and Haitian literature. This essay aims to analyze Laroche’s main concepts, “the American man” (l’homme Américain) and the “oraliture” (the Haitian oral heritage), underlining how his “exotopic position” (Bakhtin) has influenced his theories. The analysis of Laroche’s main works will reveal how his transitional position between Haiti and Quebec has promoted news prospects for the interamerican comparative studies. Laroche has contributed to the broadening of the continental approach, linking literatures and cultures from all over the world, but he has also underlined the importance of indigenous and traditional cultures. However his global approach has never been disconnected from his native culture and his choice to revaluate the Haitian oraliture.

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Chiles, Katy L. "Becoming Colored in Occom and Wheatley's Early America." PMLA/Publications of the Modern Language Association of America 123, no. 5 (October 2008): 1398–417. http://dx.doi.org/10.1632/pmla.2008.123.5.1398.

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Engaging contemporaneous ideas about how environmental factors could alter the surface of the human body, Samson Occom and Phillis Wheatley use language emphasizing the ostensible malleability of physical characteristics—what I call a symbolics of metamorphosis—to depict the formation of racial identities. For Occom, the beliefs his Anglo- and Native American contemporaries held about the status of the “red” Indian enable him to challenge colonial society's contradictory Christian epistemology in his 1772 A Sermon, Preached at the Execution of Moses Paul, an Indian. In her 1773 Poems on Various Subjects, Religious and Moral, Wheatley fuses ancient mythological beliefs and natural-historical axioms about the production of poetic genius and dark skin to characterize the black poet as an inevitable outcome rather than an anomalous exception. Drawing on the late-eighteenth-century notion of transformable race, this essay posits a historically specific model of critical race theory for interpreting early American literatures.

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38

Lim, Shirley Geok-Lin. "Critical Perspectives on Native American Fiction. Richard F. FleckAll My Relatives: Community in Contemporary Ethnic American Literatures. Bonnie TuSmithMules and Dragons: Popular Cultural Images in the Selected Writings of African-American and Chinese-American Women Writers. Mary E. Young." Signs: Journal of Women in Culture and Society 21, no. 2 (January 1996): 494–98. http://dx.doi.org/10.1086/495083.

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39

Pérez, Sidoní López. "A Concise Overview of Native American Written Literature: Early Beginnings to 1968." International Journal of Languages, Literature and Linguistics 5, no. 3 (September 2019): 176–85. http://dx.doi.org/10.18178/ijlll.2019.5.3.223.

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40

Allawi Saddam, Widad, Wan Roselezam Wan Yahya, Hardev Kaur A/P Jujar Singh, and Manimangai Mani. "Disturbance of Native Americans as Reflected in Selected Folkloric Poems of Luci Tapahonso, Joy Harjo and Simon Ortiz." International Journal of Applied Linguistics and English Literature 5, no. 7 (December 10, 2016): 248. http://dx.doi.org/10.7575/iac.ijalel.v.5n.7p.248.

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As a result of colonialization and assimilation, the natives were disturbed between past and present. Adopting the colonizer culture, style of life, language and changing home place come together in the mind of Native American people and lead them to be confused; they intermingle between past and present. They want to be themselves but the colonizer wants them to be the others. This feeling of disturbance affected Native American people, especially the chosen poets for this study. This paper shows how Native American people reflect their disturbance toward the colonization in their folkloric poetry. It explains how each element of folklore represents their disturbance towards the colonizer’s dominant culture. This paper will be done under postcolonial framework utilizing Frantz Fanon’s second views about the natives. Disturbance follows assimilation and they together forced Native Americans to present fighting literature which shows the third phase of Fanon.

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41

Brown, Katrina. "Native American Stereotypes in Literature." Digital Literature Review 6 (January 15, 2019): 42–53. http://dx.doi.org/10.33043/dlr.6.0.42-53.

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Historically, Western White society has portrayed Native American societies as utopias that we canlook to for political, spiritual, and artistic inspiration. For example, Columbus’s original “Letters ofDiscovery” began this tradition by writing the natives as a primitive, pure, communal society, andMontaigne’s “Of the Cannibals” continued this tradition with his similar portrayal of native peoples.Such portrayals ultimately lead to harmful stereotypes, expectations, and marginalization of NativeAmerican people by White society. With the aid of Robert Berkhofer Jr’s The White Man’s Indian,this essay explores the idea of the noble savage in conjunction with utopian ideals and breaks downthe process by which Native ways of life have been falsely portrayed as utopias. Additionally, itexplores the consequences of such stereotypical depictions and looks at attempts to dispel suchutopian myths.

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42

Vizenor, Gerald, and Andrew Wiget. "Native American Literature." American Indian Quarterly 9, no. 1 (1985): 121. http://dx.doi.org/10.2307/1184680.

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43

Tellefsen, Blythe Ann. ""The Case with My Dear Native Land": Nathaniel Hawthorne's Vision of America in The Marble Faun." Nineteenth-Century Literature 54, no. 4 (March 1, 2000): 455–79. http://dx.doi.org/10.2307/2903013.

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Although many critics have read The Marble Faun (1850) as a dull European travelogue that conveniently and inappropriately ignores the issues facing pre-Civil War America, in fact, this novel does engage the questions about national identity posed by the antebellum era. The central argument of The Marble Faun is whether or not African Americans and Catholic immigrants can become full-fledged Americans. That most troublesome of characters, the either admirable or hypocritical Hilda, is so troublesome precisely because she is a nexus where American tensions over the formation of national identity during the antebellum period coalesce. She demonstrates the vulnerability of white, Protestant-American identity to the influence of other ethnic, religious, and racial identities, and her response to those various potential influences indicates how such threats or possibilities will be managed in the new nation. The novel decides that African Americans cannot be reconciled to society and included in the nation's future. American identity can resist the not entirely pernicious influence of Catholicism, but it cannot risk further contact with Africanist Others. However, The Marble Faun argues not that the shifting, complex, open American identity should be fixed, established, and rendered impenetrable to at least some outside forces; instead, it suggests that such a fixed identity, once achieved, will inevitably crumble under the weight of these excluded outside forces.

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Sherly. H, Ms Monica, and Dr Aseda Fatima.R. "Patriarchal Oppression in Pearl S Buck’s Novel The Good Earth." SMART MOVES JOURNAL IJELLH 8, no. 2 (February 28, 2020): 5. http://dx.doi.org/10.24113/ijellh.v8i2.10406.

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The story of American literature begins in the early 1600’s, long before there were any “Americans”. American literature blossomed with the skillful and brilliant writer during 1900s. Pearl S Buck was born to the family of Presbyterian missionary in 1892 in West Virginia. Being a successful writer in nineteenth century, she published various novels and she was the first female laureate in America and fourth woman writer to receive Nobel Prize in Literature. Oppression is an element that is common in patriarchal society where the women are always subjugated by the men in the family. This paper is to depict the men’s oppression in the novel through the character Wang Lang and how the female character O-Lan is surviving from all the struggles that she faces from her own family members. Literature always anticipates life. It does not copy it, but moulds it to its purpose. Literature is the reflection of mind. It is the great creative and universal means of communicating to the humankind. This creativity shows the difference between the writers and the people who simply write their views, ideas and thoughts. American literature began with the discovery of America. American literature begins with the orally transmitted myths, legends, tales and lyrics of Indian cultures. Native American oral literature is quite diverse. The story of American literature begins in the early 1600’s, long before there were any “Americans”. The earliest writers were Englishmen describing the English exploration and colonization of the New World.

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Nuristama, Ramadhina Ulfa. "The Regaining Territory of the Ojibwa Tribe in Louise Erdrich’s The Birchbark House Book Series." Rubikon : Journal of Transnational American Studies 4, no. 2 (July 19, 2019): 45. http://dx.doi.org/10.22146/rubikon.v4i2.47878.

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Native American people have been experienced in confronting the white people. One of their experiences in confronting the white people is written in the Louise Erdrich’s literary works, an Ojibwa author. Native American authors have different point of view in telling about Native Americans because they and their ancestors have bitter experiences in dealing with the white people, especially the Ojibwa tribe’s experiences living in the America where other Native American tribes cannot survive their tribes. This research focuses on the struggles of the Ojibwa people in getting their territory and the reasons why the Ojibwa people try so hard in keeping their territory. This research uses historical approach in its analysis. The method used is qualitative method related to literature study by using the five books of The Birchbark House book series as the primary data of this research. There are several conclusions based on the analysis of the data. The Ojibwa people are able to maintain their tribal presence in America against the white people. They can defend their tribe by using their intelligence, courage, and self-confidence. As for the reasons they prefer to choose their own way in getting territory because of several factors such as beliefs, relatives, and natural conditions of the land. Keywords: Historical Approach, Indian Territory, Native American, Ojibwa.

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46

Nindyasmara, Ken Ruri. "NEGOTIATION OF IDENTITY IN DIASPORIC LITERATURE: A CASE STUDY ON AMY TAN’S THE HUNDRED SECRET SENSES AND LESLIE MARMON SILKO’S CEREMONY." Rubikon : Journal of Transnational American Studies 3, no. 1 (July 18, 2019): 57. http://dx.doi.org/10.22146/rubikon.v3i1.47838.

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Negotiation of identity has become an important issue because its never-ending process always relates to conflicts, differences and similarities. Chinese Americans and Native Americans are two distinct diasporic communities amongst other ethnic group in the U.S. As minorities, they experience prejudice, discrimination and exclusion from mainstream American culture and society. This research aims to reveal the negotiation of identity of Chinese Americans and Native Americans which is reflected on their literature. Literature is seen as the record of diasporic experience of both ethnic groups. This research is qualitative conducted under Post-Nationalist American Studies. Post-colonial, hegemony and representation theories are used to help the process of data analysis. The primary data is taken from The Hundred Secret Senses written by Amy Tan and Ceremony written by Leslie Marmon Silko. The secondary data are taken from books, journals, and internet sources. The finding of the research shows that Chinese Americans and Native Americans negotiate their identity by choosing or combining competing values. The construction of identity is done through the reenactment of ethnic root and the adaptation to mainstream American cultural values. Sense of belongingness, history and socio-cultural background become the determining factors of identity negotiation. In brief, they construct hybrid identity to survive and to counter American hegemony. Compared to Native Americans, Chinese Americans are more blending to mainstream American culture. However, both novels depict their hybrid identity. Keywords: identity negotiation, diasporic literature, diaspora communities, hegemony, hybrid identity

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47

Sorisio, Carolyn. "Introduction: Native Americans in American Literature: Writing and Written." ESQ: A Journal of the American Renaissance 52, no. 1-2 (2006): 1–15. http://dx.doi.org/10.1353/esq.2006.0006.

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48

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

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

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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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Malik, Shaista, Samar Zakki, Dur-e-Afsha, and Wajid Riaz. "Politico-cultural appropriation of Native American in American Indian poetry and drama: Unflinchingly documents the halfway existence." Journal of Humanities, Social and Management Sciences (JHSMS) 2, no. 1 (September 22, 2021): 133–46. http://dx.doi.org/10.47264/idea.jhsms/2.1.12.

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During the Twentieth century Native American literature evolved from anonymity into prominence by assuming a commitment to reflect the particular challenges that faced Native American people during last two centuries. Native American Literature illuminates about Native American lives, culture and how Indian values have changed from traditional tribal to mainstream ones that threatened tribal existence. The paper seeks to substantiate that this literature documents the horrible impact of brutal federal government on Indian’s lives through policies and programs designed to subject them to degrading and confining existence both on physical and mental levels. The paper also seeks to prove that the Indians in order to adapt themselves to the mainstream Euro-American ways lost their old ones along the way but could not adopt mainstream American lifestyle. At the turn of the Twenty First century, because of the coercive strategies for assimilation, American Indians residing on reservations could not become a part of mainstream America but the way back to traditionalism was also farther away and irreversible. The paper also strives to substantiate that Native American literature documents and provokes Indians to assert their tribal identity by retaining many of the tribal ways and values.

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Journal articles on the topic 'Native American Literatures'

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