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Journal articles on the topic 'North America Indians'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Wiemers, Serv. "The International Legal Status of North American Indians After 500 Years of Colonization." Leiden Journal of International Law 5, no. 1 (1992): 69–90. http://dx.doi.org/10.1017/s0922156500001990.

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Next year, the ‘discovery’ of America by Columbus, 500 years ago, will be commemorated. The discovery of America started a time of colonization for the original inhabitants, the Indians. Since the 1970s an Indian movement has emerged in North America demanding the Indians' ‘rightful place among the family of nations’. This article contains a survey of the current international legal position of Indians in North America. Wiemers holds that international legal principles, developed in the decolonization context, are applicable to the North American Indian population. The right of a people to sel

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2

Leone, Catherine L. "American Indian Autobiographies for Teaching “Indians of North America”." Teaching Anthropology: Society for Anthropology in Community Colleges Notes 4, no. 2 (1997): 11–23. http://dx.doi.org/10.1525/tea.1997.4.2.11.

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3

Tyquiengco, Marina, and Monika Siebert. "Are Indians in America's DNA?" Contemporaneity: Historical Presence in Visual Culture 8 (October 30, 2019): 80–97. http://dx.doi.org/10.5195/contemp.2019.288.

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A conversation between Dr. Monika Siebert and Marina Tyquiengco on:  Americans National Museum of the American Indian January 18, 2018–2022 Washington, D.C.  Monika Siebert, Indians Playing Indian: Multiculturalism and Contemporary Indigenous Art in North America. Tuscaloosa: University of Alabama Press, 2015.

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4

Watkins, Joe E. "Beyond the Margin: American Indians, First Nations, and Archaeology in North America." American Antiquity 68, no. 2 (2003): 273–85. http://dx.doi.org/10.2307/3557080.

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In North America, American Indians and First Nations have often been at odds with archaeologists over the status of their relationships, about who should have control over research designs and research questions, the interpretation of information about past cultures, and the ways past cultures are represented in the present. While the influence of the voice of Indigenous Nations in the discipline has risen, in many ways their voices are as stifled now as they were in the 1960s. This paper gives an American Indian perspective on the current practice of archaeology in North America and offers su

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Beck, Thomas J. "Gale Primary Sources: Indigenous Peoples of North America, Part II, The Indian Rights Association, 1882‐1986." Charleston Advisor 24, no. 4 (2023): 41–44. http://dx.doi.org/10.5260/chara.24.4.41.

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Indigenous Peoples of North America is included in the Gale Primary Sources series and is in two parts. This database, The Indian Rights Association, 1882‐1986, is the second of the two. The Indian Rights Association (IRA) is the first organization to address American Indian rights and interests, and this collection includes its organizational records; incoming and outgoing correspondence; annual reports; draft legislation; photographs; administrative files; pamphlets, publications, and other print materials (including documents from the Council on Indian Affairs and other American Indian orga

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6

Palmer, Mark. "Cartographic Encounters at the Bureau of Indian Affairs Geographic Information System Center of Calculation." American Indian Culture and Research Journal 36, no. 2 (2012): 75–102. http://dx.doi.org/10.17953/aicr.36.2.m41052k383378203.

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The centering processes of geographic information system (GIS) development at the United States Bureau of Indian Affairs (BIA) was an extension of past cartographic encounters with American Indians through the central control of geospatial technologies, uneven development of geographic information resources, and extension of technically dependent clientele. Cartographic encounters included the historical exchanges of geographic information between indigenous people and non-Indians in North America. Scientists and technicians accumulated geographic information at the center of calculation where

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7

Beck, Thomas J. "Native American Indians, 1645‐1819." Charleston Advisor 24, no. 1 (2022): 45–47. http://dx.doi.org/10.5260/chara.24.1.45.

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Native American Indians, 1645‐1819, a Readex database, describes itself as “every major book printed in North America about native peoples.” This resource contains more than 1,600 publications addressing the relationship between American Indians and European settlers. Its focus is on the British American colonies (after 1644) and roughly the first 40 years of the American republic (circa 1775‐1819), so it is not a comprehensive overview of the interactions between American Indians and Europeans in the U.S. Therefore, the above claim that this database contains “every major book printed” on thi

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8

King, J. C. H. "Native American Ethnicity: a View from the British Museum1." Historical Research 73, no. 182 (2000): 221–38. http://dx.doi.org/10.1111/1468-2281.00106.

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Abstract Identity in Native North America is defined by legal, racial, linguistic and ethnic traits. This article looks at the nomenclature of both Indian, Eskimo and Native, and then places them in a historical context, in Canada and the United States. It is argued that ideas about Native Americans derive from medieval concepts, and that these ideas both constrain Native identity and ensure the survival of American Indians despite accelerating loss of language.

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9

Lloyd, Joel. "George Catlin's Geology." Earth Sciences History 10, no. 1 (1991): 56–59. http://dx.doi.org/10.17704/eshi.10.1.q83165576xx16047.

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George Catlin, the noted Nineteenth Century painter of American Indians had a deep interest in geology which, in the late years of his life, was to lead him far astray. He wrote a strange little book, entitled The Lifted and Subsided Rocks of America, that was published by Trubner & Co. of London in 1870. In that work Catlin hypothesized that under the great mountain chains of North and South America there existed subterranean vaults, through which tumultuous rivers ran, debouched in the Gulf of Mexico, and intermingled to become the Gulf Stream. The fury of this torrent flung American Ind

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10

Eid, Leroy V. ""National" War Among Indians of Northeastern North America." Canadian Review of American Studies 16, no. 2 (1985): 125–54. http://dx.doi.org/10.3138/cras-016-02-01.

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11

Morrison, Kenneth M. "Indians of Northeastern North America. Christian F. Feest." History of Religions 29, no. 1 (1989): 86. http://dx.doi.org/10.1086/463181.

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12

Orr, Yancey, and Raymond Orr. "Imagining American Indians and Community in Southeast Asia." International Journal of Critical Indigenous Studies 12, no. 2 (2019): 1–17. http://dx.doi.org/10.5204/ijcis.v12i1.1113.

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Although geographically distant, the histories of Indigenous North America and Southeast Asia contain a series of parallels in colonial experience. This article traces these historical similarities between these two geographic regions in colonial and counter-colonial movements. It then focuses on American Indians and Indigenous communities in the Philippines and Indonesia perceptions of one another, recorded during fieldwork by the authors in Southeast Asia and the U.S. Additionally, it elaborates on the similarities between these two groups in expressions of solidarity and sympathy as parts o

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13

Mambaeva, S. "NATIONAL GAMES AMONG KYRGYZ AND AMERICAN TRIBAL PEOPLE." Scientific heritage, no. 134 (April 8, 2024): 11–15. https://doi.org/10.5281/zenodo.10939545.

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Gaming has deep historical roots among the Kyrgyz people and tribal people in the Americas. It is connected to rituals of play and storytelling that link the peoples to their communal origins and destiny. Traditional games played by American Indians had cultural or religious significance, and gaming was often a sacred act connected to myth, legend, and ritual. Games were also used for entertainment and as a teaching tool (Fairebaugh, Tippeconnic,2019, p.76). For the Kyrgyz people, games have been played since ancient times and were a moment of truce during warring times between tribes. There w

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14

Mancall, Peter C., and Thomas Weiss. "Was Ecomomic Growth Likely in Colonial British North America?" Journal of Economic History 59, no. 1 (1999): 17–40. http://dx.doi.org/10.1017/s0022050700022270.

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Conventional wisdom holds that output per capita in colonial British America increased between 0.3 and 0.6 percent per year. Our conjectural estimates challenge this view, suggesting instead that such growth was unlikely. We show that the most likely rate of economic growth was much lower, probably close to zero. We argue further that to understand the performance of the colonial economy it is necessary to include the economic activity of Native American Indians. When this is done, we estimate that the economy may have grown at the rate suggested by previous researchers.

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Rudenko, S. V., and Y. A. Sobolievskyi. "PHILOSOPHICAL IDEAS IN SPIRITUAL CULTURE OF THE INDIGENOUS PEOPLES OF NORTH AMERICA." Anthropological Measurements of Philosophical Research, no. 18 (December 27, 2020): 168–82. https://doi.org/10.15802/ampr.v0i18.221428.

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<strong>The purpose </strong>of the article is to reveal philosophical ideas in the mythology and folklore of the indigenous peoples of North America. An important question: "Can we assume that the spiritual culture of the American Indians contained philosophical knowledge?" remains relevant today. For example, European philosophy is defined by appeals to philosophers of the past, their texts. The philosophical tradition is characterized by rational argumentation and formulation of philosophical questions that differ from the questions of ordinary language. However, the problem

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Lal, Brij V. "The Odyssey of Indenture: Fragmentation and Reconstitution in the Indian Diaspora." Diaspora: A Journal of Transnational Studies 5, no. 2 (1996): 167–88. http://dx.doi.org/10.3138/diaspora.5.2.167.

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“Indians are ubiquitous,” reports the Calcutta newspaper The Statesman on 5 August 1980. According to this article, there were then only five countries in the world where Indians “have not yet chosen to stay”: Cape Verde Islands, Guinea Bissau, North Korea, Mauritania, and Romania. Today, according to one recent estimate, 8.6 million people of South Asian origin live outside the subcontinent, in the United Kingdom and Europe (1.48 million), Africa (1.39 million), Southeast Asia (1.86 million), the Middle East (1.32 million), Caribbean and Latin America (958,000), North America (729,000), and t

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17

Bhatti, Shaheena Ayub, Ghulam Murtaza, and Aamir Shehzad. "Revisiting Paul Kanes Wanderings of an Artist Among the Indians of North America." Global Language Review IV, no. II (2019): 89–94. http://dx.doi.org/10.31703/glr.2019(iv-ii).13.

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Paul Kanes paintings and sketches which form the basis of Wanderings of an Artist, were made with the aim of presenting an “extensive series of illustrations of the characteristics, habits and scenery of the country and its inhabitants.” However, a careful and detailed reading of his paintings and writings show that he actually violated the trust that the American Indians placed in him by depicting false images. Working in the background of Lasswells theory of propaganda this study seeks to demonstrate how the images and writings that he created, fulfilled no purpose, other than that of propag

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18

Prins, Harald E. L. "Review: Games of North America Indians by Stewart Culin." Explorations in Ethnic Studies ESS-14, no. 1 (1994): 16–18. http://dx.doi.org/10.1525/ess.1994.14.1.16.

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19

Greaves, Tom. "Stargate Messages." Practicing Anthropology 20, no. 3 (1998): 28–30. http://dx.doi.org/10.17730/praa.20.3.ug94388183441uh3.

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The arrival of Europeans in North America resulted in the outright extinction of many Indian peoples, and, for those who survived, confinement to small reservations. Despite a subsequent cascade of determined efforts by Euro-Americans to extinguish the Indians' cultural lineages, the reservations allowed tribal groups to nurture and retain key elements of their ancestral cultures. Reservations, however, were composed of only a fraction of the lands formerly used by the Indian nations. The remainder of former Indian homelands, usually vast tracts, passed into Euro-American control. Whille it ma

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20

Lee, Tamara, Sarah Dupont, and Julia Bullard. "Comparing the Cataloguing of Indigenous Scholarships: First Steps and Finding." KNOWLEDGE ORGANIZATION 48, no. 4 (2021): 298–306. http://dx.doi.org/10.5771/0943-7444-2021-4-298.

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This paper provides an analysis of data collected on the continued prevalence of outdated, marginalizing terms in contemporary cataloguing practices, stemming from the Library of Congress Subject Heading term “Indians” and all its related terms. Using Manitoba Archival Information Network’s (MAIN) list of current LCSH and recommended alternatives as a foundation, we built a dataset from titles published in the last five years. We show a wide distribution of LCSH used to catalogue fiction and non-fiction, with outdated but recognized terms like “Indians of North America-History” appearing the m

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21

McGrath, Eileen. "North Carolina Books." North Carolina Libraries 68, no. 1 (2011): 23. http://dx.doi.org/10.3776/ncl.v68i1.320.

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Compiled by Eileen McGrath, the following books are included: The North Carolina Gazetter: A Dictionary of Tar Heel Places and Their History; Becoming Elizabeth Lawrence: Discovered Letters of a Southern Gardener; The Southern Mind under Union Rule: The Diary of James Rumley; A Day of Blood: The 1898 Wilmington Race Riot; Kay Kyser: The Ol' Professor of Sing! America's Forgotten Superstar; Haven on the Hill: A History of North Carolina's Dorothea Dix Hospital; Middle of the Air; Lumbee Indians in the Jim Crow South: Race, Identity, and the Making of a Nation; Cow across America; Real NASCAR: W

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22

Smith, Dwight L., and Peter Charles Hoffer. "Indians and Europeans: Selected Articles on Indian-White Relations in Colonial North America." American Indian Quarterly 14, no. 1 (1990): 54. http://dx.doi.org/10.2307/1185008.

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23

Schaak, Hogan D. "Bleeding All over the Shelves and Tracking It Out into the World: Theorizing Horror in the Indigenous North American Novels The Only Good Indians and Empire of Wild." Studies in the Fantastic 15, no. 1 (2023): 94–126. http://dx.doi.org/10.1353/sif.2023.a909205.

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Abstract: In this article, I theorize horror in the Indigenous North American novels The Only Good Indians by Stephen Graham Jones and Empire of Wild by Cherie Dimaline. There have been multiple article-length explorations of the emergence of a possible Indigenous gothic due to the gothic's scholarly reception as "highbrow," but the recent proliferation of so-called "lowbrow" horror literature written by Indigenous North American authors has seen little scholarly attention. Examining the history of the gothic in horror in North America and its relation to White North American subjectivity and

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24

NICHOLS, ROGER L. "Western Attractions." Pacific Historical Review 74, no. 1 (2005): 1–18. http://dx.doi.org/10.1525/phr.2005.74.1.1.

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North America,and in particular the United States, has fascinated Europeans as the place of the "exotic other " for at least the last two centuries. This article surveys American and European art, novels,radio programs, Western films, and television Westerns from the 1820s to the present. It posits that the presence of Indians, fictional Western heroes,gunmen,and a perceived general level of violence made frontier and Western America more colorful and exciting than similar circumstances and native people in other parts of the world. This resulted in a continuing interest in the fictional aspec

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Приходько-Кононенко, І. О., М. С. Винничук, О. С. Васильєва, Т. В. Пристав та М. І. Маслікова. "ХУДОЖНЬО-КОМПОЗИЦІЙНІ ЕЛЕМЕНТИ КОСТЮМА НАРОДІВ ПІВНІЧНОЇ АМЕРИКИ ЯК ТВОРЧЕ ДЖЕРЕЛО ДЛЯ РОЗРОБКИ КОЛЕКЦІЇ ОДЯГУ". Art and Design, № 4 (3 лютого 2020): 132–42. http://dx.doi.org/10.30857/2617-0272.2019.4.12.

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To determine the artistic and compositional features of ethnic costume of the peoples of North America for design-projection of the modern collections of women`s clothes. The visual-analytical and the literary-analytical methods, as well as the method of synectics, etc. are used. Based on the analysis of artistic and compositional solutions for ethnic costumes of the peoples of North America, in particular, Crow, Creek, Navaho, Pancho and Pueblo, their inherent elements and decorations are identified, and the possibility of their use as a creative source for the designing of modern collections

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26

Raj, Kumar Gurung. "Analysis of Symbols and Images in Ray Young Bear's poem "GRANDMOTHER"." Analysis of Symbols and Images in Ray Young Bear's poem "GRANDMOTHER" 8, no. 3 (2024): 258–66. https://doi.org/10.36993/ RJOE.2023.8.3.266.

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This paper explores the symbols andimages in Ray Young Bear's poem"GRANDMOTHER." He enjoys using thelowercase in his poems. They aresymbolically presented, though he seemsto violate the grammar rules. He claimsthat the Mesquaki tribe in North Americais misrepresented. The study focuses onthe central theme of this poem,"GRANDMOTHER," as the contemporaryAmerican Indian's search for identity inAmerica. The poet seems to demand thatthey must be addressed by mainstreamAmericans practically as the Americans,not only theoretically. Indeed, Americanshave not internalized many other Negrosin America as

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Clark, Emily. "MOVING FROM PERIPHERY TO CENTRE: THE NON-BRITISH IN COLONIAL NORTH AMERICA." Historical Journal 42, no. 3 (1999): 903–10. http://dx.doi.org/10.1017/s0018246x99008687.

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Life and religion at Louisbourg, 1713–1758. By A. J. B. Johnston. London: McGill-Queen's University Press, 1984, paperback edition, 1996. Pp. xxxii+227. ISBN 0-7735-1525-9. £12.95.The New Orleans Cabildo: Colonial Louisiana's first city government, 1769–1803. By Gilbert C. Din and John E. Harkins. London: Louisiana State University Press, 1996. Pp. xvii+330. ISBN 0-8071-2042-1. £42.75.Revolution, romanticism, and the Afro-Creole protest tradition in Louisiana, 1718–1868. By Caryn Cossé Bell. London: Louisiana State University Press, 1997. Pp. xv+325. ISBN 0-8071-2096-0. £32.95.Hopeful journeys

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Prentiss, Louis W. "GULF HURRICANES AND THEIR EFFECTS ON THE TEXAS COAST." Coastal Engineering Proceedings 1, no. 2 (2000): 18. http://dx.doi.org/10.9753/icce.v2.18.

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The word "hurricane" is derived through the Spanish from a word of the extinct Indian aborigines of Haiti, meaning "evil spirit". I do not know whether the Indians who gave this kind of a disturbance its name are extinct because of the "evil spirit", but I am sure that it is a fitting name. Since the time of Columbus, there are records of hurricanes which have caused destruction and death in the West Indies and areas of Central and North America.

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29

Sewell-Coker, Beverly, Joyce Hamilton-Collins, and Edith Fein. "Social Work Practice with West Indian Immigrants." Social Casework 66, no. 9 (1985): 563–68. http://dx.doi.org/10.1177/104438948506600907.

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When West Indians come to live in North America, they encounter conflicting values. The resulting stress may lead to dysfunctional reactions, particularly in regard to parent-child relationships. Agency workers report on the program they developed to help such immigrants.

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30

Matijasic, Thomas D. "Reflected Values: Sixteenth-Century Europeans View the Indians of North America." American Indian Culture and Research Journal 11, no. 2 (1987): 31–50. http://dx.doi.org/10.17953/aicr.11.2.t673126m83676x40.

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Hiltunen, Juha. "Spiritual and religious aspects of torture and scalping among the Indian cultures in Eastern North America, from ancient to colonial times." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 115–28. http://dx.doi.org/10.30674/scripta.67402.

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Only a few decades ago a common perception prevailed that the historical Native Americans were very prone to violence and warfare. Scalping and torture were seen as a specific custom attached into their ideology and sociocultural ethos. However in the 1960s a completely reversed picture started to emerge, following the course of other worldwide movements, such as ethnic rights, pan-Indianism, ecological conscience, revisionist historiography and so on. Immediately the Native American people came to be seen as the victims of the European colonialism and the Whites were the bad guys who massacr

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Slatcher, Rebecca. "Indigenous languages in the British Library catalogue: a critique of ‘Indians of North America—Languages’." Art Libraries Journal 48, no. 2 (2023): 43–47. http://dx.doi.org/10.1017/alj.2023.5.

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The British Library holds a significant collection of printed materials in, and about, North American Indigenous languages that largely speaks to a history of colonial and settler-colonial projects and collecting. This article suggests one way of exploring what that collecting context means for how we find, experience and encounter language texts in the library. It offers an approach to ‘reading’ catalogues that puts texts in conversation with cataloguing systems to both contextualise and challenge the legacies of collecting in knowledge organisation today. It traces a brief history of the Lib

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KRUGER, LOREN. "Introduction: Diaspora, Performance, and National Affiliations in North America." Theatre Research International 28, no. 3 (2003): 259–66. http://dx.doi.org/10.1017/s0307883303001123.

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Although current theories of diaspora argue for a break between an older irrevocable migration from one nation to another and a new transnational movement between host country and birthplace, research on nineteenth- as well as twentieth-century North America demonstrates that earlier migration also had a transnational dimension. The cultural consequences of this two-way traffic include syncretic performance forms, institutions, and audiences, whose legitimacy depended on engagement with but not total assimilation in local conventions and on the mobilization of touristic nostalgia in, say, Cant

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Molnar, Dragana Jeremić, та Aleksandar Molnar. "Franz Boas’ Postulate of the Warfare Origin of Secret Societies and Myths about the “Culture Heroˮ and the “Tricksterˮ in North America". Issues in Ethnology and Anthropology 16, № 1 (2021): 19–48. http://dx.doi.org/10.21301/eap.v16i1.1.

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In this paper, the authors argue that Franz Boas had a coherent theory of the secret society, which he did not systematically develop anywhere, but which can be reconstructed from several of his works. The authors are not dealing with the whole theory, but only with the postulate of the warfare origin of secret societies (which later became the foundation of the Männerbund theory). Namely, Boas believed that the secret societies of the North American Indians were originally warlike, but that by the beginning of the 20th century they either retained only the functions of initiation and educatio

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Flanagan, Thomas. "The Agricultural Argument and Original Appropriation: Indian Lands and Political Philosophy." Canadian Journal of Political Science 22, no. 3 (1989): 589–602. http://dx.doi.org/10.1017/s0008423900010969.

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AbstractThe European appropriation of Indian land in North America has often been justified through versions of the “agricultural argument” to the effect that the Indians did not need the land and did not really own it because they did not permanently enclose and farm it. Thus the European settlers could resort to original appropriation as described in Locke's Second Treatise. This article examines the agricultural argument as exemplified in the writings of John Winthrop, John Locke and Emer de Vattel. Analysis shows that the argument is formally consistent with the premises of natural rights

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Grim, John A. "Cosmology and Native North American Mystical Traditions." Thème 9, no. 1 (2002): 113–42. http://dx.doi.org/10.7202/005687ar.

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ABSTRACT Different indigenous nations in North America provide examples of mystical participation in the processes of creation. Some observers dismiss native communities as fragmented or romantically reimaged as "ecological Indians", yet, the tenacity of their religious insights deserve attention. Intellectually framed in images of interactions between specific peoples with particular geographical places, these images are also embedded in dynamic performances. This paper presents a comparative study of mystical paths among First Peoples in which personal and communal symbols fuse psychic, soma

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37

Good, Annalee. "Framing American Indians as the “First Americans”: Using Critical Multiculturalism to Trouble the Normative American Story." Social Studies Research and Practice 4, no. 2 (2009): 49–66. http://dx.doi.org/10.1108/ssrp-02-2009-b0004.

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The author addresses ways in which secondary American history textbooks reflect and perpetuate the normative American story and identity by framing American Indians as the “first Americans,” while at the same time silencing indigenous voices in the telling of their own stories. This paper contributes to existing literature by providing an updated and critical analysis of a particular dimension of social studies texts and provides concrete examples and critical discussion of the master narrative at work in curricula. Suggestions are made for applying critical multiculturalism to the portrayal o

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Pike, Fredrick B. "Latin America and the Inversion of United States Stereotypes in the 1920s and 1930s: The Case of Culture and Nature." Americas 42, no. 2 (1985): 131–62. http://dx.doi.org/10.2307/1007206.

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In this essay I describe some often ignored North American modes of perceiving Latin Americans; and I suggest that a change in these modes contributed to the Good Neighbor era (1933-1945). I do not presume to argue that shifting attitudes and perceptions should be seen as the principal factors in shaping the Good Neighbor policy. Anyone concerned with the primary determinants of that policy must turn to security and economic considerations. Still, an intellectual—and, really, a psychological—phenomenon of shifting perceptions and stereotypes among North Americans accounted for some of the enth

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Hugh-Jones, Stephen. "The Pleiades and Scorpius in Barasana Cosmology." Journal of Skyscape Archaeology 1, no. 1 (2015): 113–26. http://dx.doi.org/10.1558/jsa.v1i1.26957.

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In 1905, the German ethnographer Koch-Grünberg published a report of an Indian astronomical system from the Northwest Amazon region.1 His account, based on drawings by two Indian informants, has remained one of the most comprehensive descriptions of ethnoastronomy from lowland South America. Scattered references to star lore in the works of other writers,2 together with Koch-Grünberg’s own word lists of the many different languages spoken in the area,3 suggest that the basic elements of the system he described are probably common to all the Tukanoan speaking Indians of the Vaupés and to their

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Fisher, Samuel K. "Atlantic ’45: Gaels, Indians and the Origins of Imperial Reform in the British Atlantic." English Historical Review 136, no. 578 (2021): 85–116. http://dx.doi.org/10.1093/ehr/ceab031.

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Abstract This article offers a new explanation of the origins of imperial reform in the eighteenth-century British Atlantic. It does so by arguing that the efforts of Gaelic Jacobites in Ireland and Scotland, along with those of Native diplomats in North America, should be viewed as similar attempts to reshape the British empire by recourse to the French—and that in the period 1745–8 these attempts bore fruit. By comparing the efforts of imperial officials to cope with the Jacobite rising of 1745 and their failures in Indian diplomacy during the same period, the article posits the existence of

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Sadhu, Ravi. "“We are similar, but different”: Contextualizing the Religious Identities of Indian and Pakistani Immigrant Groups." Journal for Undergraduate Ethnography 11, no. 1 (2021): 38–55. http://dx.doi.org/10.15273/jue.v11i1.10866.

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This article explores how Indian and Pakistani immigrant groups from the Bay Area in North California relate to and interact with one another. There is limited research on the role of religion in shaping sentiments of distinctiveness or “groupness” among diasporic Indians and Pakistanis in the UK and North America. Through conducting qualitative interviews with 18 Indian and Pakistani immigrants in the Bay Area, I recognized three factors pertaining to religion that were salient in influencing notions of groupness—notions of modernity, sociopolitical factors, and rituals. With respect to these

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Foster II, H. Thomas, and Arthur D. Cohen. "Palynological Evidence of the Effects of the Deerskin Trade on Forest Fires during the Eighteenth Century in Southeastern North America." American Antiquity 72, no. 1 (2007): 35–51. http://dx.doi.org/10.2307/40035297.

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Three palynological cores from the coastal plain of Georgia and Alabama were analyzed for paleobotanical remains. Results show that the Indians of southeastern North America increased forest fires used in hunting as a response to the demand for deer hides during the early eighteenth century. Palynological data are consistent with known anthropogenic changes in the region. Charcoal abundance increased significantly between A.D. 1715 and 1770, which is the period of the most intensive hunting by the Indians. This study shows that forest fires from hunting had a significant and measurable effect

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Bauer, William. "Stop Hunting Ishi." Boom 4, no. 3 (2014): 46–50. http://dx.doi.org/10.1525/boom.2014.4.3.46.

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This essay follows the history of hunting Indians in California to the hunting of Ishi—the “last wild Indian in North America”—by anthropologists from the University of California through to the present-day hunt for Ishi’s legacy and his physical remains. William Bauer explores why Ishi was hunted, and what he has represented to different constituencies: the savage Indian on the frontier, killing livestock as well as white men, women, and children, and deserving a violent end himself; a symbol of Indian life supposedly uncontaminated by modernity; and tribal sovereignty and self-determination,

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Szegál, Borisz. "Native people of North America (the so called Indians): historical overview, ethnopsychological outline." Magyar Pszichológiai Szemle 64, no. 1 (2009): 85–109. http://dx.doi.org/10.1556/mpszle.64.2009.1.2.

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A tanulmány első része bemutatja, leírja, elemzi és értelmezi az indiánokkal összefüggő főbb fogalmakat. A fogalmak tisztázása igen fontos, mert éppen ezekben a kérdésekben mutatható ki egyértelműen a hiányos ismeretekre épülő félreértések és többé-kevésbé szándékosan félrevezető általánosítások sokasága. Ezután ismertetjük az észak-amerikai indiánok történetének etnopszichológiai szempontból fontosabb elemeit, kiemelve az Amerika felfedezése előtti évezredekre vonatkozó adatokat, majd áttérünk a bennszülött népek és az Európából egyre nagyobb számban érkező tömegek közötti kapcsolatokra. Az e

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Lush, Rebecca M. "Painting Indians and Building Empires in North America, 1710–1840 (review)." Western American Literature 47, no. 3 (2012): 313–15. http://dx.doi.org/10.1353/wal.2012.0060.

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Smithers, Gregory D. "Indians in Local Places: Towns, Outposts, and Colonialism in Eighteenth-Century North America." Eighteenth-Century Studies 46, no. 1 (2012): 146–50. http://dx.doi.org/10.1353/ecs.2012.0077.

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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 (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

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Shrestha, Ravi Kumar. "The Impact of Western Civilization on Forests in Barkskins." Pursuits: A Journal of English Studies 7, no. 1 (2023): 115–22. http://dx.doi.org/10.3126/pursuits.v7i1.55389.

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This research article very critically scrutinizes how forests in North America are devastated by the growing human civilization. It deals with ecological degradation in an American novelist Annie Proulx’s novel Barkskins whose location is North America. In course of analysing the novel critically, the article describes how Barkskins revolves round the story of white colonists and indigenous Indians in North America or today’s Canada. Firstly, it reveals how two families: Sel family (a poor biracial family of French and Mi’kmaq) that cuts trees and Duke family (rich French family) that does bus

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Handford, Jenny Mai. "Dog sledging in the eighteenth century: North America and Siberia." Polar Record 34, no. 190 (1998): 237–48. http://dx.doi.org/10.1017/s0032247400025705.

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AbstractThe different designs of sledges and dog harnesses, the methods of hitching used by the various peoples of the Arctic regions in the eighteenth century, and the influences they had on each other, are investigated. The development of dog sledging reflects not only the migrations of herding tribes of the steppe into southern Siberia — which progressively pushed some peoples farther and farther northeast — but the relationship between peoples whose culture was nomadic or more settled, whose way of life depended on reindeer herding or not, or who had earlier or later contact with the Russi

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Elliott, C. R. "“Through Death’s Wilderness”: Malaria, Seminole Environmental Knowledge, and the Florida Wars of Removal." Ethnohistory 71, no. 1 (2024): 3–25. http://dx.doi.org/10.1215/00141801-10887971.

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Abstract For more than fifty years the United States waged wars of removal in Florida against the Seminole Indians. This article unpacks how the Seminoles deployed their knowledge about Florida’s environment and, crucially, an understanding of American fears about Florida’s environment to resist removal and the loss of territory. Taking Seminole movement, home construction, and language and placing it in dialogue with sources from soldiers and settlers involved in the wars, this article reveals a new facet of Indigenous resistance to colonial violence, rooted in relationships with the natural

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