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Artículos de revistas sobre el tema "Cherokee Nation"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 30 de julio de 2024

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1

Wishart, David M. "Evidence of Surplus Production in the Cherokee Nation Prior to Removal". Journal of Economic History 55, n.º 1 (marzo de 1995): 120–38. http://dx.doi.org/10.1017/s0022050700040596.

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Debate over the level of economic development for the Eastern Cherokees was heated during the 1830s. Removal opponents argued that the Cherokees had adopted white agricultural methods, whereas advocates of removal maintained that little evidence of progress existed. Removal advocates believed that Cherokee economic progress required that they be removed from contact with whites. This article examines the statistical record to show that a majority of Cherokee households produced surplus food before removal. The large number of Cherokee households producing surpluses before removal suggests the existence of significant rents to be transmitted to white farmers via the removal policy.

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2

Azeez, RashaAbdulmunem. "The Indian Ghost in Lynn Riggs' Play The Cherokee Night". Journal of the College of Education for Women 31, n.º 1 (15 de marzo de 2020): 14–24. http://dx.doi.org/10.36231/coedw.v31i1.1344.

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This play is written in 1932 by Lynn Riggs who is half Cherokee. The play is set in Claremore Mound, Oklahoma almost a century after the Trail of Tears. Riggs presents mixed- blood, young Cherokees to portray a post-colonial state of spiritual loss and disruption of traditional community ties. The new generation lives in darkness, and the title of the play tells about the dramatist's view that night comes to his Cherokee Nation. The Indian ghost is one of the play’s characters. It is an Indian ghost of a warrior. It comes to remind Cherokees of their heritage and traditions. The ghost sees the new generation as nothing as ghosts because they are neither good for themselves nor for their nation. This paper is important as it discusses the post-colonial state of Cherokees after a century of their displacement, concentrating on mixed-blood youth to give a broader dimension of the state of non-belonging and spiritual loss of these young natives. The paper aims at examining this state during that period, and the findings of the paper show that the Cherokee nation has no hope to regain their great heritage.

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3

Hazard, Sonia. "The Politics of Media Format: Printing Poor Sarah During the Removal Crisis in Cherokee Nation". Church History 91, n.º 4 (diciembre de 2022): 824–63. http://dx.doi.org/10.1017/s0009640722002803.

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Nineteenth-century Cherokee printers were media theorists who made political arguments through the materiality of Christian tracts. This article turns to the tract Poor Sarah as an illuminating example, especially because Cherokees published it in two editions in 1833 and 1843, affording a comparative analysis from before and after the tribe's forced removal from Cherokee Nation to Indian Territory. The material qualities of the two editions were strikingly different. Before removal, Cherokee printers emulated Anglo-Protestant prototypes in terms of dimensions, layout, and typography. The goal was to increase the likelihood of staying on their lands by winning white patrons and nudging Cherokee readers to see themselves as acculturated reading subjects. After removal, Cherokee printers rethought acculturation as a strategy. They redesigned Poor Sarah to turn away from white audiences and instead address the Cherokee community and its needs. Attention to the evolving materialities of Poor Sarah reveals Cherokee Christian printing as a key site of Indigenous media theory and part of Cherokee Nation's repertory of political action in response to US imperialism and settler colonialism.

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4

Peter, Lizette. "Language ideologies and Cherokee revitalization". Journal of Immersion and Content-Based Language Education 2, n.º 1 (7 de marzo de 2014): 96–118. http://dx.doi.org/10.1075/jicb.2.1.05pet.

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Cherokee Nation in Oklahoma has enacted a revitalization plan to promote Cherokee language in a variety of settings, and many tribal citizens have begun to confront how language factors into their identities as Cherokees. In particular, Tsalagi Dideloquasdi, the Cherokee immersion school, has become an important sociolinguistic site for the articulation of deeply seated beliefs and attitudes about issues such as the practicality of the language in contemporary times and who has a legitimate right to learn and speak the language. The purpose of this paper is to elucidate these attitudes and beliefs as well as the ideologies that inform them. Assuming a critical ethnographic stance, I examine the hegemonic discourses and structures that have led to the loss of Cherokee over generations as well as to three ideologies — impracticality, legitimacy, and hope — that influence the current efforts of the immersion school stakeholders.

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5

Reed, J. L. "Deconstructing the Cherokee Nation: Town, Region, and Nation among Eighteenth-Century Cherokees". Ethnohistory 60, n.º 1 (1 de enero de 2013): 160–62. http://dx.doi.org/10.1215/00141801-1642833.

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6

Naylor, C. E. "Deconstructing the Cherokee Nation: Town, Region, and Nation among Eighteenth-Century Cherokees". Journal of American History 98, n.º 4 (19 de febrero de 2012): 1145–46. http://dx.doi.org/10.1093/jahist/jar558.

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7

Miller, Melinda C. "“The Righteous and Reasonable Ambition to Become a Landholder”: Land and Racial Inequality in the Postbellum South". Review of Economics and Statistics 102, n.º 2 (mayo de 2020): 381–94. http://dx.doi.org/10.1162/rest_a_00842.

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This paper identifies an exogenous variation in post–Civil War policy to examine the effect of land reform on racial inequality. The Cherokee Nation, located in what is now Oklahoma, permitted slavery and joined the Confederacy in 1861. During postwar negotiations, the Cherokee Nation agreed to provide free land for its former slaves. Using linked data that follow former slaves in the Cherokee Nation from 1880 to 1900, I find that racial inequality was lower in the Cherokee Nation in both 1880 and 1900. Land and the associated increase in incomes may have facilitated investment in both physical and human capital.

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8

Miller, June. "President’s Message: Cherokee Nation". Journal of Transcultural Nursing 17, n.º 2 (abril de 2006): 198. http://dx.doi.org/10.1177/1043659606287016.

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9

Jennings, Matthew. "Tyler Boulware. Deconstructing the Cherokee Nation: Town, Region, and Nation among Eighteenth-Century Cherokees." American Historical Review 117, n.º 4 (21 de septiembre de 2012): 1211–12. http://dx.doi.org/10.1093/ahr/117.4.1211a.

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10

Owens, Robert M. y Robert J. Conley. "The Cherokee Nation: A History". Journal of Southern History 72, n.º 4 (1 de noviembre de 2006): 912. http://dx.doi.org/10.2307/27649239.

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11

Myers, Robert A. y Robert J. Conley. "The Cherokee Nation: A History". Arkansas Historical Quarterly 65, n.º 2 (2006): 175. http://dx.doi.org/10.2307/40038299.

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12

Essex, Whitney, Molly Feder y Jorge Mera. "Evaluation of the Cherokee Nation Hepatitis C Virus Elimination Program — Cherokee Nation, Oklahoma, 2015–2020". MMWR. Morbidity and Mortality Weekly Report 72, n.º 22 (2 de junio de 2023): 597–600. http://dx.doi.org/10.15585/mmwr.mm7222a2.

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13

Cooke, Jason. "Savagery Repositioned: Historicizing the Cherokee Nation". American Indian Quarterly 47, n.º 2 (marzo de 2023): 126–56. http://dx.doi.org/10.1353/aiq.2023.a906094.

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Abstract: Americanist scholarship often portrays historicization during Cherokee removal in terms of a single Indian-Anglo binary, with images of anachronistic savagery denoting the broadly cultural rejection of Native peoplehood from political modernity. What follows draws on contemporary challenges to such binary formations by Native scholars, however, to offer an alternative to reading removal discourse as the expression of a homogenous ideology predicated on exclusion. By separating the narrativity of Indianness from the representation of Native peoples, the essay situates the “Indian” as the figure through which historicism becomes juridically operative with regard to different crises of settler sovereignty. Accordingly, readings of John Marshall’s foundational ruling in Johnson v. McIntosh (1823), the state of Georgia’s attack on Cherokee sovereignty in State v. Tassels (1830), and T. Hartley Crawford’s “Report of the Commissioner of Indian Affairs” (1838) show that the narrativity of Indianness resolves crises for uneven, even competing institutional actors. However, the essay begins with Elias Boudinot’s canonical pamphlet, “An Address to the Whites” (1827). If this emergent narrativity conditioned the seizure of Native space on the basis of settler political modernity, then “An Address” can be grasped as appropriating the discourse of “savagery” to historicize Cherokee peoplehood as constituting an independent nation.

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14

Purvis, R. S. "Delaware Tribe in a Cherokee Nation". Ethnohistory 58, n.º 2 (1 de abril de 2011): 329–31. http://dx.doi.org/10.1215/00141801-1163091.

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15

Norgren, Jill. "The Cherokee Nation Of The 1830s". Journal of Supreme Court History 19, n.º 1 (diciembre de 1994): 65–82. http://dx.doi.org/10.1111/j.1540-5818.1994.tb00021.x.

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16

Heck, William P., Ralph Keen y Michael R. Wilds. "Structuring the Cherokee Nation Justice System: The History and Function of the Cherokee Nation Marshal Service". Criminal Justice Policy Review 12, n.º 1 (marzo de 2001): 26–42. http://dx.doi.org/10.1177/0887403401012001002.

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On July 4, 1986, a Cherokee tribal member was shot in the leg and arrested by a deputy in Adair County, Oklahoma. In a subsequent civil action, the Tenth Circuit Court of Appeals ruled that absent a statutory grant of authority by Congress or consent from the tribe itself, Oklahoma law enforcement officers have no criminal jurisdiction “in Indian country” unless the crime is committed by a non-Indian against another non-Indian or the crime is a victimless crime committed by a non-Indian. Realizing that they were no longer protected by the state, the Cherokee Nation responded by creating its own Marshal Service. This article describes the evolution of that agency, checkerboard jurisdiction, and the need for cross deputization. In particular, the article addresses the recent political tribal crisis that almost devastated the newly formed Marshal Service and the tribe's current struggle to regain stability in the politically charged aftermath.

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17

Denson, Andrew y Clarissa W. Confer. "The Cherokee Nation in the Civil War". Journal of Southern History 74, n.º 4 (1 de noviembre de 2008): 973. http://dx.doi.org/10.2307/27650345.

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18

Hauptman, L. M. "The Cherokee Nation in the Civil War." Ethnohistory 55, n.º 2 (1 de abril de 2008): 344–45. http://dx.doi.org/10.1215/00141801-2007-072.

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19

Norgren, Jill. "The Cherokee Nation Cases of the 1830s". Journal of Supreme Court History 19, n.º 1 (1994): 65–82. http://dx.doi.org/10.1353/sch.1994.0006.

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20

Adams-Campbell, Melissa. "Locating Sacajawea". Studies in American Indian Literatures 35, n.º 1 (marzo de 2023): 63–83. http://dx.doi.org/10.1353/ail.2023.a908065.

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Abstract: “Locating Sacajawea” traces how three Native women authors— Monique Mojica (Kuna-Rappahonnock), Mary Kathryn Nagle (Cherokee Nation of Oklahoma), and Diane Glancy (Cherokee and German descent)— incorporate archival found text and Indigenous community concerns to challenge US myths surrounding Sacajawea’s participation in the Lewis and Clark expeditions. In retelling Sacajawea’s story, these authors reconnect her to Native communities and concerns.

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21

Lowe, John. "A Cultural Approach to Conducting HIV/AIDS and Hepatitis C Virus Education Among Native American Adolescents". Journal of School Nursing 24, n.º 4 (agosto de 2008): 229–38. http://dx.doi.org/10.1177/1059840508319866.

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This pilot study tests the feasibility of using a Talking Circle approach and measures cultural values and beliefs within a HIV/AIDS and hepatitis C virus (HCV) prevention program conducted among a Native American (Cherokee) youth population. A descriptive correlation design was used to examine the relationship between Cherokee self-reliance and HIV/AIDS and HCV knowledge, attitudes, and behaviors. The study used three questionnaires that were administered before and after the prevention program to collect data from a convenience sample of 41 students at a public high school within the boundaries of the Cherokee Nation in Oklahoma. Statistical analysis revealed immediate differences between pretests and posttests related to knowledge, attitudes, and behavioral intentions concerning HIV/AIDS and HCV and the cultural dynamic of Cherokee self-reliance.

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22

Bens, Jonas. "When the Cherokee Became Indigenous: Cherokee Nation v. Georgia and its Paradoxical Legalities". Ethnohistory 65, n.º 2 (1 de abril de 2018): 247–67. http://dx.doi.org/10.1215/00141801-4383718.

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23

Lewis, Melissa, Laurelle Myhra, Benny Smith, Sarah Holcomb, Joseph Erb y Tyler Jimenez. "Tribally specific cultural learning: the Remember the Removal program". AlterNative: An International Journal of Indigenous Peoples 16, n.º 3 (septiembre de 2020): 233–47. http://dx.doi.org/10.1177/1177180120952897.

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Remember the Removal is a program for Cherokee youth and young adults which aims to increase Cherokee knowledge, culture, and language by retracing the Trail of Tears. This study evaluated the Cherokee values that were gained and how the participants learned and applied traditional Cherokee values through the program. This is significant because cultural knowledge and connection are important developmental aspects for Indigenous youth and can also protect them from health risks. To assess cultural growth, a total of 23 Remember the Removal participants took part in focus groups. Participants comprised two cohorts: the first cohort of the program was in 1984 ( n = 15) and the most current cohort occurred in 2015 ( n = 9). Data were analyzed using program evaluation and decolonization methods. Results indicated that there were five themes related to Cherokee values: treat everyone with kindness, help each other, work together, take care of one another, treat each other as family, and be confident. These values mapped onto traditional Cherokee Community Values that had been pre-established by Cherokee Nation and the Cherokee community. This analysis confirmed that this cultural training is feasible; results in improved connection to peers, family, and tribe; is representative of Cherokee values; that the values are applied outside of the program and into the community; and can last up to 32 years.

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24

Sturm, Circe. "Race, Sovereignty, and Civil Rights: Understanding the Cherokee Freedmen Controversy". Cultural Anthropology 29, n.º 3 (11 de agosto de 2014): 575–98. http://dx.doi.org/10.14506/ca29.3.07.

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Despite a treaty in 1866 between the Cherokee Nation and the federal government granting them full tribal citizenship, Cherokee Freedmen—the descendants of African American slaves to the Cherokee, as well as of children born from unions between African Americans and Cherokee tribal members—continue to be one of the most marginalized communities within Indian Country. Any time Freedmen have sought the full rights and benefits given other Cherokee citizens, they have encountered intense opposition, including a 2007 vote that effectively ousted them from the tribe. The debates surrounding this recent decision provide an excellent case study for exploring the intersections of race and sovereignty. In this article, I use the most recent Cherokee Freedmen controversy to examine how racial discourse both empowers and diminishes tribal sovereignty, and what happens in settler-colonial contexts when the exercise of tribal rights comes into conflict with civil rights. I also explore how settler colonialism as an analytic can obscure the racialized power dynamics that undermine Freedmen claims to an indigenous identity and tribal citizenship.

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25

Corcoran, Dave, Farina King, Justin T. McBride y John McIntosh. "Mapping Tahlequah History: A Collaboration to Learn and Teach about Cherokee Places in Northeastern Oklahoma". Wicazo Sa Review 36, n.º 2 (septiembre de 2021): 25–55. http://dx.doi.org/10.1353/wic.2021.a919169.

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Abstract: Mapping Tahlequah History (MTH) is a mapping project wherein students work with community to create narratives that help the public to better understand the layers of history that surround the diverse populations of Tahlequah and the surrounding interrelated regions of Green Country in northeastern Oklahoma, known as the reservation land of the Cherokee Nation and the United Keetoowah Band of Cherokees. Spaces within this land have found themselves at the center of contestation as different groups have claimed authority over them. Each group within these spaces offers unique narratives that they use to describe this part of what is now known as Oklahoma. This article features a roundtable that addresses how the mapping project came about and how its organizers have guided their students to address narratives from different peoples who have shaped and been shaped by the land. MTH pays particular attention to the people who inhabit Tahlequah, which is home to two Native Nations. This article introduces the past, present, and future of MTH as it develops to Indigenize mapping and collaboration among Native and non-Native communities and peoples.

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26

Julie L. Reed. "Family and Nation: Cherokee Orphan Care, 1835-1903". American Indian Quarterly 34, n.º 3 (2010): 312. http://dx.doi.org/10.5250/amerindiquar.34.3.312.

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27

Gary C. Cheek Jr. "The Cherokee Nation: A History (review)". American Indian Quarterly 32, n.º 4 (2008): 536–37. http://dx.doi.org/10.1353/aiq.0.0028.

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28

Julie L. Reed. "Family and Nation: Cherokee Orphan Care, 1835–1903". American Indian Quarterly 34, n.º 3 (2010): 312–43. http://dx.doi.org/10.1353/aiq.0.0121.

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29

Stambaugh, Michael C., Richard P. Guyette y Joseph Marschall. "Fire History in the Cherokee Nation of Oklahoma". Human Ecology 41, n.º 5 (23 de febrero de 2013): 749–58. http://dx.doi.org/10.1007/s10745-013-9571-2.

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30

McFall, Stephanie L., Teshia G. A. Solomon, David W. Smith y Marilyn Kelley. "Preventive Services and Satisfaction of Cherokee Nation Patients". Journal of Public Health Management and Practice 7, n.º 1 (2001): 76–83. http://dx.doi.org/10.1097/00124784-200107010-00012.

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31

Mithlo, Nancy Marie. "Decentering Durham". American Indian Culture and Research Journal 43, n.º 4 (1 de octubre de 2019): 25–28. http://dx.doi.org/10.17953/aicrj.43.4.2017.

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This section of the AICRJ special issue on fraud looks back to a 2017 group conversation (first published in First American Art Magazine no. 19 (Fall 2017): 84–89) as four Native American scholars and artists respond to the then-traveling retrospective exhibit Jimmie Durham: At the Center of the World in light of Durham’s long-standing claims to Cherokee identity. In “Decentering Durham,” Chiricahua Apache scholar Nancy Marie Mithlo argues that, “Cultural institutions continue to accept his platform, and, in doing so … deny Indigenous cultural sovereignty to name our own members and leaders.” Roy Boney Jr., a Cherokee artist, discusses Durham’s appropriation of the writings of historic statesman Zeke Proctor in “Not Jimmie Durham’s Cherokee.” In a “Walk-through at the Hammer,” Luiseño-Diegueño performance and installation artist James Luna (1950–2018) muses on the aesthetics of Durham’s work and the value of community belonging. Summarizing the 2017 perspective in “A Chapter Closed?,” artist and editor America Meredith (Cherokee Nation) hopes that, “after a multigenerational, multi-tribal effort … art historians and curators will cease … positioning [Durham] as our representative in academic literature.”

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32

Mouser, Denette A. "A Nation in Crisis: The Government of the Cherokee Nation Struggles to Survive". American Indian Law Review 23, n.º 2 (1998): 359. http://dx.doi.org/10.2307/20068887.

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33

Cramer, Renee. "Delaware Tribe in a Cherokee Nation by Brice Obermeyer". American Anthropologist 113, n.º 1 (15 de febrero de 2011): 181–82. http://dx.doi.org/10.1111/j.1548-1433.2010.01321_19.x.

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34

Ishii, I. "Alcohol and Politics in the Cherokee Nation before Removal". Ethnohistory 50, n.º 4 (1 de octubre de 2003): 671–95. http://dx.doi.org/10.1215/00141801-50-4-671.

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35

Lizette Peter, Tracy Hirata-Edds, Durbin Feeling, Wyman Kirk, Ryan “Wahde” Mackey y Philip T. Duncan. "The Cherokee Nation Immersion School as a Translanguaging Space". Journal of American Indian Education 56, n.º 1 (2017): 5. http://dx.doi.org/10.5749/jamerindieduc.56.1.0005.

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36

Peter, Lizette, Tracy Hirata-Edds, Durbin Feeling, Wyman Kirk y Philip T. Duncan. "The Cherokee Nation Immersion School as a Translanguaging Space". Journal of American Indian Education 56, n.º 1 (marzo de 2017): 5–31. http://dx.doi.org/10.1353/jaie.2017.a798920.

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37

Bradley, Matthew Timothy. "Blood Politics: Race, Culture, and Identity in the Cherokee Nation of Oklahoma:Blood Politics: Race, Culture, and Identity in the Cherokee Nation of Oklahoma". PoLAR: Political and Legal Anthropology Review 27, n.º 1 (mayo de 2004): 144–46. http://dx.doi.org/10.1525/pol.2004.27.1.144.

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38

Abram, S. M. "Race and the Cherokee Nation: Sovereignty in the Nineteenth Century". Ethnohistory 56, n.º 3 (1 de julio de 2009): 538–39. http://dx.doi.org/10.1215/00141801-2009-016.

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39

Denson, A. "Literacy and Intellectual Life in the Cherokee Nation, 1820-1906". Ethnohistory 62, n.º 1 (1 de enero de 2015): 179–80. http://dx.doi.org/10.1215/00141801-2821774.

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40

Denson, Andrew. "Serving the Nation: Cherokee Sovereignty and Social Welfare, 1800–1907". Ethnohistory 64, n.º 2 (abril de 2017): 337–38. http://dx.doi.org/10.1215/00141801-3789433.

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41

Rifkin, M. "Representing the Cherokee Nation: Subaltern Studies and Native American Sovereignty". boundary 2 32, n.º 3 (1 de septiembre de 2005): 47–80. http://dx.doi.org/10.1215/01903659-32-3-47.

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42

Frank, Andrew K. "The Cherokee Nation in the Civil War (review)". Southwestern Historical Quarterly 111, n.º 3 (2008): 348–49. http://dx.doi.org/10.1353/swh.2008.0070.

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43

Confer, Clarissa W. "Serving the Nation: Cherokee Sovereignty and Social Welfare, 1800–1907". Journal of American History 104, n.º 3 (1 de diciembre de 2017): 767. http://dx.doi.org/10.1093/jahist/jax348.

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44

Amy M. Ware. "Will Rogers's Radio: Race and Technology in the Cherokee Nation". American Indian Quarterly 33, n.º 1 (2008): 62–97. http://dx.doi.org/10.1353/aiq.0.0036.

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45

Smith, F. Todd. ":Race and the Cherokee Nation: Sovereignty in the Nineteenth Century". American Historical Review 113, n.º 5 (diciembre de 2008): 1547–48. http://dx.doi.org/10.1086/ahr.113.5.1547.

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46

Carson, James Taylor. "Race and the Cherokee Nation: Sovereignty in the Nineteenth Century". Western Historical Quarterly 40, n.º 2 (mayo de 2009): 216–17. http://dx.doi.org/10.1093/whq/40.2.216.

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47

Gaul, Theresa Strouth. "Epistolary Estrangement: Mission, Marriage, and Missives in the Cherokee Nation". J19: The Journal of Nineteenth-Century Americanists 10, n.º 2 (septiembre de 2022): 305–27. http://dx.doi.org/10.1353/jnc.2022.0020.

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48

Chumburidze, Tea. "Educational Challenges Faced by the Native Americans The Case of the Cherokee Nation". Journal in Humanities 4, n.º 2 (2 de febrero de 2016): 19–24. http://dx.doi.org/10.31578/hum.v4i2.310.

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This article examines the educational issues facing Native American people, who have experienced a considerable amount of oppressive federal and state educational policies intending to assimilate them to the mainstream society and destroy their cultures and languages. The research aims to investigate the impact of educational policy of the U.S. government on the Native American population and culture with a particular focus on the Cherokee people.

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49

Martínez, David. "A City Upon Stolen Land: Westward Expansion, Indigenous Intellectuals, and the Origin of Resistance". Journal of the Early Republic 43, n.º 4 (diciembre de 2023): 607–17. http://dx.doi.org/10.1353/jer.2023.a915161.

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Abstract: During the first century of American Indian intellectual history, two points of view developed to define this unique community. First, as Indigenous people, each writer represented was concerned about a particular nation, usually their own, e.g. Boudinot and the Cherokee, Apess and the Marshpee. Moreover, they wanted the whites to see their faces, as Cherokee or Marshpee, as opposed to merely "Indians," which were despised in the white imagination. Secondly, as Indigenous Christians, some, like Copway, were ministers, they evoked their version of the Brotherhood of Man idea as a way of getting whites to see Indigenous people as fellow human beings and as rightful citizens of the U.S. In the end, as Vine Deloria J.r once stated stated publicly: "All we've ever wanted from Christians is for them to behave like Christians."

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50

Strickland, Rennard y Andrew Denson. "Demanding the Cherokee Nation: Indian Autonomy and American Culture, 1830-1900". Western Historical Quarterly 37, n.º 3 (1 de octubre de 2006): 375. http://dx.doi.org/10.2307/25443384.

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