Relevant bibliographies by topics / Tolowa Indians

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Academic literature on the topic 'Tolowa Indians'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Tolowa Indians"

1

Thornton, Russell. "History, Structure, and Survival: A Comparison of the Yuki (Ukomno'm) and Tolowa (Hush) Indians of Northern California." Ethnology 25, no. 2 (1986): 119. http://dx.doi.org/10.2307/3773664.

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2

Slagle, Al Logan. "Tolowa Indian Shakers and the Role of Prophecy at Smith River, California." American Indian Quarterly 9, no. 3 (1985): 353. http://dx.doi.org/10.2307/1183835.

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Fischer, Thomas. "Craftsmen, Merchants, and Violence in Colombia: The Sucesos de Bucaramanga of 1879." Itinerario 20, no. 1 (1996): 79–99. http://dx.doi.org/10.1017/s0165115300021549.

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The development of Colombia's import/export economy was accompanied by numerous violent conflicts from the second half of the nineteenth century onward. Craftsmen were among those who fiercely opposed the model of ‘outward-looking development’ (desarrollo hacia afuera). With independence this group initially increased in number during the first half of the nineteenth century. Around 1870, their proportion of the gainfully employed male population may have come to about ten per cent. More than sixty per cent of all working women were involved in handicraft activities. Artesanos, as craftsmen were listed in Colombian population statistics, were one of the most wide-spread occupational classes until the turn of the century. In nearly all towns and cities there were tanners, shoemakers, weavers, dyers, tailors, blacksmiths, bricklayers, carpenters, joiners, and potters, as well as the newly introduced trades of lithographers and letterpress printers, to provide for the local consumers’ demands. However, artisans differed from region to region in terms of quantity (absolutely and as a percentage of the total population), composition of professions, proportion of women and children, as well as in their ethnicity. Moreover, a largely rural textile industry (based on family concerns) developed near Pasto as well as in Santander and Boyacá and became famous beyond these regions. In contrast to urban manufacture in Bogotá and Bucaramanga dominated by mestizoes, and that of Cali and the Atlantic coast dominated by mulattos, these weavers were mainly of Indian descent. In Tolima and in parts of Antioquia and Santander palm straw hats (‘Panama hats’) were produced - mainly by Indian women. This headgear was priced so reasonably that the hats were exported in large quantities to the West Indies and the USA.
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4

Collins, James. "The place of narrative in human affairs: the implications of Hymes's Amerindian work for understanding text and talk." Text & Talk 29, no. 3 (2009). http://dx.doi.org/10.1515/text.2009.017.

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AbstractThroughout his long career, Dell Hymes studied and wrote about American Indian languages and cultures, and this work has enduring significance for how we think about relations between text and talk. In providing an account of that significance, the article focuses on Hymes's writing about American Indians and narrative, exploring the close interrelations among the two, then discussing his specific contributions to ethnopoetic theory, illustrating these with reference to a Tolowa (Athabaskan) narrative. Because he trenchantly critiqued received assumptions about the relation between speaking and writing, Hymes's ethnopoetic work has implications for ongoing debates about literacy and society, which is discussed at length. I conclude that his narrative scholarship raises but ultimately leaves unsettled fundamental questions about the relation between text and context.
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5

Lloyd, Dana. "STORYTELLING AND THE HIGH COUNTRY: READING LYNG V. NORTHWEST INDIAN CEMETERY PROTECTIVE ASSOCIATION (1988)." Journal of Law and Religion, July 28, 2021, 1–21. http://dx.doi.org/10.1017/jlr.2021.28.

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Abstract In Lyng v. Northwest Indian Cemetery Protective Association, 485 U.S. 439 (1988), the Supreme Court declared constitutional the Forest Service's development plan in an area of the Six Rivers National Forest (known as the High Country) that is central to the religious practice of the Yurok, Karuk, and Tolowa Nations. The Court admitted that “[i]t is undisputed that the Indian respondents’ beliefs are sincere and that the Government's proposed actions will have severe adverse effects on the practice of their religion” (447). Nevertheless, because the disputed area was on public land, the Court thought that the government should be allowed to manage its property in any way it saw fit, regardless of the severe adverse effects on the religious practice of the local Indigenous nations. In this article, I read materials from the trial that led to the Lyng decision, focusing on the Indigenous witnesses and their testimony that has been largely ignored in the Lyng decision. The U.S. legal framework of free exercise does not allow the courts to fully consider the stories told by the Indigenous witnesses in trial. A law-and-literature approach allows me, though, to tell a different story about the High Country, one that centers Indigenous knowledge and sovereignty.
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6

Bustca, Andrea. "Presencia de la especie invasora Zaprionus indianus Gupta, 1970 (Diptera: Drosophilidae) en Medellín, Colombia." Revista de la Academia Colombiana de Ciencias Exactas, Físicas y Naturales, April 15, 2021. http://dx.doi.org/10.18257/raccefyn.1324.

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La especie Zaprionus indianus es originaria de África y se ha dispersado rápidamente alrededor del mundo, disparando las alarmas en cuanto a su impacto económico y medioambiental. En Colombia se ha registrado en algunas localidades de los departamentos de Caquetá, Cundinamarca, La Guajira, Huila, Magdalena, Norte de Santander, Santander, Risaralda y Tolima. Se reporta la presencia de la especie en el área urbana de Medellín, específicamente en la zona verde de la Institución Universitaria ITM – Sistema de Laboratorios Parque i, donde en el 2017 y el 2019 fueron capturados individuos adultos en una trampa Van Someren-Rydon cebada con material animal en descomposición. La especie se identificó con base en los caracteres morfológicos.
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Books on the topic "Tolowa Indians"

1

Boule, Mary Null. Tolowa tribe. Merryant Pub., 1992.

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2

Understanding Tolowa histories: Western hegemonies and Native American responses. Routledge, 1998.

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3

Álvarez, Carlos Enrique Rojas. Mitos y leyendas del Tolima. [Carlos Enrique Rojas A. and Karen Hass], 2012.

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4

Héctor, Salgado López, and Universidad del Tolima. Museo Antropológico, eds. El Tolima milenario: Un viaje por la diversidad. Universidad de Tolima, Museo Antropológico, 2010.

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5

Discovering Mission San Luis Obispo de Tolosa. Cavendish Square, 2015.

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6

Acosta, María Emelina Martín. Cultura tolita: Arqueología prehispánica de Ecuador. Cabildo de Gran Canaria, 1998.

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7

Matthew, Leighton, ed. Tulato, ventana a la prehistoria de América: Cultura Tumaco - La Tolita. Villegas Editores, 2003.

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8

E, Edgar Susan, ed. Mission of San Luis Obispo de Tolosa. PowerKids Press, 2000.

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9

Bernal, J. E. El arte de chamanismo: La salud y la vida Tumaco-La Tolita. Instituto Colombiano de Cultura Hispanica, 1993.

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10

Valdez, Francisco. Proyecto arqueológico "La Tolita," 1983-1986. Fondo Arqueológico del Museo del Banco Central Guillermo Pérez Chiriboga, 1987.

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Book chapters on the topic "Tolowa Indians"

1

SLAGLE, AL LOGAN. "TOLOWA INDIAN SHAKERS:." In American Indian Medicine Ways. University of Arizona Press, 2017. http://dx.doi.org/10.2307/j.ctvs1g8n3.11.

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Noble, Allen G., and Ramesh Dhussa. "Ethnic Neighborhoods in Indian Cities: the Paras of Dumka and the Bengali Tola of Bhagalpur." In India: Cultural Patterns and Processes. Routledge, 2019. http://dx.doi.org/10.4324/9780429048678-5.

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