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Artigos de revistas sobre o tema "Native north american people"

Autor: Grafiati

Publicado: 26 de julho de 2024

Última modificação: 31 de julho de 2025

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1

He, Chunmeng. "The Evolution and Continuation of Powwows in Native American Communities." Studies in Art and Architecture 2, no. 1 (2023): 47–53. http://dx.doi.org/10.56397/saa.2023.03.07.

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The Powwow is generally associated with the indigenous peoples of North America. The Powwow is a cultural tradition of Native American communities that has been celebrated for centuries. Native Americans have reappropriated the word, limiting the meaning to a primarily secular event involving group singing and ballroom dancing. Although there are various types of Powwows, today, the focus is always on a dance competition organized by class, gender, and age that attracts hundreds to tens of thousands of people. This paper focuses on the significant annual Powwows held on Native American reserva

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Stoffle, Richard W., Kathleen A. Van Vlack, Heather H. Lim, Alannah Bell, and Landon Yarrington. "Breaking the Clovis glass ceiling: Native American oral history of the Pleistocene." AIMS Geosciences 10, no. 3 (2024): 436–59. http://dx.doi.org/10.3934/geosci.2024023.

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<abstract> <p>This is a data-based analysis of how Native American interpretations of their distant past are being considered reflecting new science findings. A key science understanding developed over the past 75 years has been that Native people did not occupy North America (or any place in the so-called New World) longer than 12,000 years before present (BP), thus they could neither have experienced nor understood any event in the late Pleistocene interglacial period (128,000 BP to 11,700 BP). As called in this analysis, the <italic>Clovis glass ceiling</italic> refe

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Connell-Szasz, Margaret. "Whose North America is it? “Nobody owns it. It owns itself.”." American Studies in Scandinavia 50, no. 1 (2018): 151–64. http://dx.doi.org/10.22439/asca.v50i1.5698.

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Responding to the question, “Whose North America is it?,” this essay argues North America does not belong to anyone. As a Sonoran Desert Tohono O’odham said of the mountain: “Nobody owns it. It owns itself.” Contrasting Native American and Euro-American views of the natural world, the essay maintains that European immigrants introduced the startling concept of Cartesian duality. Accepting a division between spiritual and material, they viewed the natural world as physical matter, devoid of spirituality. North America’s First People saw it differently: they perceived the Earth/Universe as a spi

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Hale, Tiffany. "Centering Indigenous People in the Study of Religion in America." Numen 67, no. 2-3 (2020): 303–7. http://dx.doi.org/10.1163/15685276-12341579.

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Abstract This essay considers Jennifer Graber’s The Gods of Indian Country and Pamela Klassen’s The Story of Radio Mind together in considering new developments in the field of Native American and Indigenous studies. Hale examines how these books discuss the role of religion in shaping settler colonialism in North America in the nineteenth and early twentieth centuries. She concludes that both works raise pressing methodological questions about how historians of religion can center the lives of Native American people in their work.

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KAKALIOURAS, ANN M. "The repatriation of the Palaeoamericans: Kennewick Man/the Ancient One and the end of a non-Indian ancient North America." BJHS Themes 4 (2019): 79–98. http://dx.doi.org/10.1017/bjt.2019.9.

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AbstractThis article considers the repatriation of some the most ancient human skeletal remains from the United States as two sorts of ending: their end as objects of scientific study, and their end as ancient non-American Indian settlers of North America. In the 1990s, some prominent physical anthropologists and archaeologists began replacing ‘Palaeoindian’ with the new category of ‘Palaeoamerican’ to characterize the western hemisphere's earliest inhabitants. Kennewick Man/the Ancient One, a nearly nine-thousand-year-old skeleton, convinced some anthropologists that contemporary Native Ameri

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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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Cooper, H. Kory, and Antonio Simonetti. "Lead Isotope Analysis of Geological Native Copper: Implications for Archaeological Provenance Research in the North American Arctic and Subarctic." Minerals 11, no. 7 (2021): 667. http://dx.doi.org/10.3390/min11070667.

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The Indigenous inhabitants of Arctic and Subarctic North America had been using native copper for several centuries prior to sustained interaction with Europeans beginning in the 18th century. The connection, if any, between the use of copper in these two adjacent regions is, at present, unclear. The ability to determine the source of native copper artifacts found in greater northwestern North America would inform on the movement of copper via trade and exchange between, and aid in understanding the innovation and diffusion of native copper metallurgy among, ancestral Dene and Inuit People. Th

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Douar, Aicha. "Native American and Targui WomenSimilar Aspects of Life." Traduction et Langues 10, no. 2 (2011): 53–63. http://dx.doi.org/10.52919/translang.v10i2.858.

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Renown scholars have previously pointed to the commoness existing between tribal people in different parts of the world. At first glance, visible affinities attract the attention of the viewers either when travelling, reading books or, watching documentary films. Some writers have mentioned the common traits between the native Americans and the Saharans of north Africa. The two regions seem too hard to live in still, they are populated and their peoples have managed to enter history and the cultural world heritage with their petro glyphs and distinctive cultural traits. To what extent do Nativ

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Woods, Andrew. "American culture: A sociological perspectives." Linguistics and Culture Review 2, no. 1 (2018): 1–12. http://dx.doi.org/10.21744/lingcure.v2n1.6.

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The culture of the United States of America is primarily of Western origin but is influenced by a multicultural ethos that includes African, Native American, Asian, Pacific Island, and Latin American people and their cultures. American culture encompasses the customs and traditions of the United States. The United States is sometimes described as a "melting pot" in which different cultures have contributed their own distinct "flavors" to American culture. The United States of America is a North American nation that is the world's most dominant economic and military power. Likewise, its cultura

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Kella, Elizabeth. "Indian Boarding School Gothic in Older than America and The Only Good Indian." American Studies in Scandinavia 47, no. 2 (2015): 5–27. http://dx.doi.org/10.22439/asca.v47i2.5347.

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This article examines the appropriation and redirection of the Gothic in two contemporary, Native-centered feature films that concern a history that can be said to haunt many Native North American communities today: the history of Indian boarding schools. Georgina Lightning’s Older than America (2008) and Kevin Willmott’s The Only Good Indian (2009) make use of Gothic conventions and the figures of the ghost and the vampire to visually relate the history and horrors of Indian boarding schools. Each of these Native-centered films displays a cinematic desire to decenter Eurocentric histories and

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Parham, Vera. "“These Indians Are Apparently Well to Do”: The Myth of Capitalism and Native American Labor." International Review of Social History 57, no. 3 (2012): 447–70. http://dx.doi.org/10.1017/s002085901200051x.

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SummaryIn many histories of Native Americans it seems that the original inhabitants of the Americas have become obscured in the national mythology of colonization. People who do not fit into the liberal capitalist notion of individualism and economic development simply vanish from the annals of history. Even histories focused specifically on Native Americans cover relatively little of Indian responses to capitalist development. Yet, in the Pacific north-west, the story is not written so simply; Native Americans responded creatively and eagerly to new economic systems through participation in w

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Wang, Xiaohui. "North American Indian Ecological Traditions Reflected in Animal Dreams." Learning & Education 10, no. 7 (2022): 113. http://dx.doi.org/10.18282/l-e.v10i7.2967.

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Keeping harmony with nature is the essence of the native American Indian culture. This analysis underscores the North  American Indian ecological traditions and mainly focuses on how the North American Indian people maintain a harmonious and  balanced relationship with nature by efforts as reflected in Animal Dreams, Kingsolver’s novel.

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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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Pittnauer, Beate. "Photography's Enduring Life: A Hundred Years of (De)colonial Imaginaries of North American Indigenous People." ARCHIVO PAPERS 3, no. 2 (2023): 127–35. https://doi.org/10.5281/zenodo.10038224.

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Museum <i>Kunstwerk</i> hosted a special exhibition that explored Native American photographic portraiture and questioned its ambivalent status as both fine art and a powerful political tool. Displaying the works of two US-american artists, Edward Sheriff Curtis and Will Wilson, the exhibition not only bridged a century of different modes of representation, but also confronted irreconcilable (de)colonial imaginaries: Curtis' non-Indian point of view on the one hand, the Native American perspective of the Diné photographer Wilson on the other.

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Ní Leathlobhair, Máire, Angela R. Perri, Evan K. Irving-Pease, et al. "The evolutionary history of dogs in the Americas." Science 361, no. 6397 (2018): 81–85. http://dx.doi.org/10.1126/science.aao4776.

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Dogs were present in the Americas before the arrival of European colonists, but the origin and fate of these precontact dogs are largely unknown. We sequenced 71 mitochondrial and 7 nuclear genomes from ancient North American and Siberian dogs from time frames spanning ~9000 years. Our analysis indicates that American dogs were not derived from North American wolves. Instead, American dogs form a monophyletic lineage that likely originated in Siberia and dispersed into the Americas alongside people. After the arrival of Europeans, native American dogs almost completely disappeared, leaving a m

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Aftandilian, Dave. "What Other Americans Can and Cannot Learn from Native American Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 15, no. 3 (2011): 219–46. http://dx.doi.org/10.1163/156853511x588635.

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AbstractSince the 1960s, many have sought the solutions to North America's ecological crisis in the environmental teachings of Native American peoples. However, for the most part, Native American environmental values have not been investigated in light of the cultural contexts within which they arose. This paper draws on previously published ethnographic work among the Koyukon of interior Alaska and the Hopi of the desert Southwest to elucidate the specific environmental ethics that these two peoples have developed. Based on this contextualized evidence, augmented with teachings from the envir

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Ajitha Sekhar, Dr C. P. "PLIGHT OF NATIVE ABORGINES IN NORTH AMERICA." International Journal of Engineering Applied Sciences and Technology 7, no. 4 (2022): 189–91. http://dx.doi.org/10.33564/ijeast.2022.v07i04.030.

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The progress of indigenous women is very important for poverty abolition, attainment of justifiable development and the fight against gender-based violence. Unfortunately, gender discrimination and violence on women is a common problem in every part of the world. In spite of the various developments in all walks of life, cruelty on women is a continuing grief. Destructions of their cultural rights tend to create spiritual violence against aboriginal women. While the Declaration on the Rights of Indigenous Peoples drew special consideration to the requirements and mainly, constitutional rights

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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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Blackbird, Leila K. ""It Has Always Been Customary to Make Slaves of Savages": The Problem of Indian Slavery in Spanish Louisiana Revisited, 1769–1803." William and Mary Quarterly 80, no. 3 (2023): 525–58. http://dx.doi.org/10.1353/wmq.2023.a903166.

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Abstract: The enslavement of Indigenous peoples by Europeans was not a small and isolated practice in the lands that now comprise the United States. Contests for land and labor were not mutually exclusive, and enslaved Native people labored in mines, domestic households, and plantations across North America. In the vast Louisiana Colony, French records frequently enumerated enslaved Indigenous people, but their presence is conspicuously absent from Spanish period records. Scholars have previously assumed that the practice of Indian slavery had simply been outlawed and any remaining Indian slav

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Kongerslev, Marianne. "Dance to the Two-Spirit. Mythologizations of the Queer Native." Kvinder, Køn & Forskning, no. 4 (December 21, 2018): 33–46. http://dx.doi.org/10.7146/kkf.v27i4.111699.

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In 1998, the American anthropologist Will Roscoe referred to pre-colonial North America as “the queerest continent on the planet” (Roscoe 1998, 4), expressing a more universally accepted idea that before settlers arrived in North America, Indigenous peoples embraced and celebrated queer and trans people. Building on this anachronistic assumption, this article investigates the historical and anthropological constructions of the ‘Sacred Queer Native’ trope and argues that its attendant discourses perpetuate an idea of the ‘Sacred Queer Native’ figure as a mythological Noble Savage doomed to peri

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Berger, Markus. "Finding Common Ground: Halle Pastors in North America and Their Shifting Stance Towards a Transnational Mission to Native Americans, 1742–1807." Journal of Early Modern History 26, no. 1-2 (2022): 79–103. http://dx.doi.org/10.1163/15700658-bja10008.

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Abstract While Heinrich Melchior Mühlenberg and his pastor colleagues from Halle have gone down in history for their pioneering work – organizing the Lutheran Church on North American soil – they are not known for missionary projects to Native Americans. This article examines how things changed after a second generation of Halle pastors arrived in Pennsylvania in the 1760s. It was, above all, down to Mühlenberg’s later son-in-law Johann Christoph Kunze, who had a rather different view on America’s indigenous people. During his whole lifespan in America, Kunze pursued his goal of establishing a

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VARGA-OSWALD, Tina, and Klara DUJMOVIĆ. "ORAL CULTURE IN THE NOVEL CEREMONY BY LESLIE MARMON SILKO." Lingua Montenegrina 27, no. 1 (2021): 257–85. https://doi.org/10.46584/lm.v27i1.845.

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American settlers or Native Americans are the names of the people, who had been living in the North America during the arrival of the first European colonizers, and their descendants. Given the fact that there were more than two thousand settlers and that they lived in a huge territory, their life-style and the customs cannot be generalized. However, what is in common to all the indigenous people is the oral transmission, since they did not know for a written word. Traditional Laguna stories and myths become an original thematic, structural and narrative material in the novel Ceremony written

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Arguelles, Mandeline. "Colonization is Misogynistic: The Sterilization of Native American Women in the Twentieth Century." Toro Historical Review 15, no. 2 (2024): 3–22. https://doi.org/10.46787/tthr.v15i2.4180.

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This paper is a historical essay based on the collection of research from several scholars, such as Juliana Barr, Sarah Deer, and Nancy Shoemaker, on the continuous cycle of colonial violence against the indigenous people of North America. Colonial violence used the matriachal system of traditional native society, which valued women as the center of their communities, to target native women due to their patriarchal values. This paper investigates the destruction of traditional native society as central to colonization, beginning with European contact and it's continuous cycle within contempora

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Barnett, Ashlyn King. "Native North America in Motion." TDR: The Drama Review 68, no. 3 (2024): 195–208. http://dx.doi.org/10.1017/s1054204324000200.

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Two Indigenous long-distance walking performances, by the Mother Earth Water Walkers and by the Standing Rock Youth Runners, employ walking as a performance of Indigenous sovereignty, generating tribal knowledge, resistance, and cultural resurgence. What can these acts of long-distance walking tell us about the ways in which Indigenous people create, embody, and perform cultural sovereignty in North America?

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Niño, Ana. "Under Prairie Skies: The Plants and Native Peoples of the Northern Plains." Journal of the Botanical Research Institute of Texas 16, no. 2 (2022): 550. http://dx.doi.org/10.17348/jbrit.v16.i2.1275.

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In a book that synthesizes archaeological, botanical, ecological, and traditional knowledge, C. Thomas Shay’s Under Prairie Skies runs readers through the history of the North American Great Plains, the land’s plants, and its people.

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Bartels, Dennis, and Alice Bartels. "Soviet Policy Toward Siberian Native People: Integration, Assimilation or Russification?" Culture 6, no. 2 (2021): 15–31. http://dx.doi.org/10.7202/1078734ar.

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During eight months in 1981-82, we collected data on the occupations, educational attainments, and ethnicity of 58 Siberian Native academics, professionals, and students, and their immediate family members. We have attempted to use our data, and the conclusions of other Soviet and Western researchers on Soviet nationalities policy, to determine whether the concepts of structural integration, cultural integration, assimilation and Russification, as sometimes used by North American social scientists. accurately characterize the results of Soviet policy toward Siberian Native People. It is argued

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Archer, Seth. "Vaccination, Dispossession, and the Indigenous Interior." Bulletin of the History of Medicine 97, no. 2 (2023): 255–93. http://dx.doi.org/10.1353/bhm.2023.a905731.

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summary: This article explores a poorly understood smallpox vaccination campaign targeting Native Americans in the 1830s. While previous scholars have addressed the motivations of U.S. officials in launching the campaign, the author focuses on Indigenous people's interest in disease prevention and their reception of American physicians and vaccine technology across a broad swath of North America. Resistance to vaccination was not uncommon among Native people, yet many were open to the new form of preventive medicine, including some who sought it out and others who demanded it from the governme

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Rokosz, Elżbieta. "Edward S. Curtis and the Complex Legacy of The North American Indian Project." UR Journal of Humanities and Social Sciences 30, no. 1 (2024): 22–35. http://dx.doi.org/10.15584/johass.2024.1.2.

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In 1907 Edward S. Curtis published the first volume of The North American Indian – the 20-volume series which was his life achievement, completed in 1930. During thirty years he took probably about 40,000 photographs of Native Americans belonging to various tribes. These included both portraits and depictions of everyday life of the peoples his generation believed were vanishing. During the field work he also collected textual material documenting the tribes’ histories, legends, rituals as well as biographies of individual people. The project, in its immensity, exhausted the resources and did

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Galloway, Ann-Christe. "People in the News." College & Research Libraries News 78, no. 11 (2017): 667. http://dx.doi.org/10.5860/crln.78.11.667.

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Bridget Burke has been appointed associate dean for special collections at the University of Oklahoma (OU) Libraries starting next month. Burke will be responsible for the leadership and strategic vision for OU Libraries’ seven distinct special collections. Burke recently visited OU Libraries’ Western History Collections as a member of a team of western American history materials experts to assess and recommend best practices for preservation, acquisition of new materials and enhancement of both the collections’ web presence and its centrality to the scholarly fields of western and Native Amer

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Park, Robert W. "Contact between the Norse Vikings and the Dorset culture in Arctic Canada." Antiquity 82, no. 315 (2008): 189–98. http://dx.doi.org/10.1017/s0003598x0009654x.

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Instances of cultural interaction between Norse and native American have long been accepted. But current archaeological research recognises that the indigenous peoples of the north were themselves diverse and had diverse histories. Here the author shows that the culture of one of them, the Dorset people, owed nothing to the Norse and probably had no contact with them.

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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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Bishop, John Douglas. "Locke's Theory of Original Appropriation and the Right of Settlement in Iroquois Territory." Canadian Journal of Philosophy 27, no. 3 (1997): 311–37. http://dx.doi.org/10.1080/00455091.1997.10715954.

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James Tully and others have argued recently that the theory of property Locke defends in the Second Treatise was designed to justify European settlement on the lands of North American Natives. If this view becomes generally accepted, and Tuck suggests it will be, doubts may arise about the impartiality of Lockean property theories. Locke, as is well established and documented again by Tully, had huge vested interests in the European settlement of North America and possibly in the enslavement of Native Peoples. Doubts about Locke may reflect on all rights theories of property and thus bring int

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Frank, Mitchell. "A practical assessment of native North American fiber plants and their potential to preserve biodiversity." Journal of Textile Engineering & Fashion Technology 11, no. 3 (2025): 112–16. https://doi.org/10.15406/jteft.2025.11.00412.

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Modern textile production relies on environmentally intensive crops like cotton, and while more sustainable alternatives like flax and hemp exist, they are not native to North America. Native North American bast fiber plants remain under-researched despite their historical use by Indigenous peoples and their potential to support biodiversity and reduce agricultural inputs. This paper examines native North American bast fiber plants for their potential to support sustainable textile production while preserving biodiversity. Drawing on ethnobotanical histories, craft and hobbyist literature revi

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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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Fisher, Colin. "Antebellum Black Climate Science: The Medical Geography and Emancipatory Politics of James McCune Smith and Martin Delany." Environmental History 26, no. 3 (2021): 461–83. http://dx.doi.org/10.1093/envhis/emab024.

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Abstract This article argues that two prominent antebellum Black physicians—James McCune Smith and Martin Delany—developed competing scientific theories of nature’s impact on the human body in response to the climatic theories of the American Colonization Society, polygenist race scientists, and southern defenders of slavery. It further argues that the physicians’ divergent conclusions regarding nature’s agency played a significant role in underwriting arguably the most important and consequential political debate in antebellum Black America—namely, the dispute between integrationists who advo

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Hummer, Kim E. "Manna in Winter: Indigenous Americans, Huckleberries, and Blueberries." HortScience 48, no. 4 (2013): 413–17. http://dx.doi.org/10.21273/hortsci.48.4.413.

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More than 35 species of blueberries (Vaccinium L.) and huckleberries (Vaccinium and Gaylussacia Kunth.) are indigenous to North America. The indigenous North American peoples, wise in the ways of survival, recognized the quality of these edible fruits and revered these plants. Beyond food needs, these plants played significant roles in their culture, sociology, economics, and spirituality. Because these traditions, developed and gathered over millennia, were transmitted orally, documentation of these uses have been determined through archeological data, written records from western civilizatio

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Dixon, Brad. "“In Place of Horses”: Indigenous Burdeners and the Politics of the Early American South." Ethnohistory 70, no. 1 (2023): 1–23. http://dx.doi.org/10.1215/00141801-10117228.

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Abstract Across the early Americas, goods traveled long-distance on the backs of Indigenous porters. Related to issues of rank, status, and gender, “burdening” proved especially contentious in the North American Southeast, where Natives increasingly viewed long-distance cargo-carrying as a dangerous and degrading occupation that implied subservience to European colonizers. Indigenous cargo-carrying persisted in Spanish Florida and English Carolina, despite regulation and periodic efforts to improve transportation, taking a heavy toll from Native peoples. Eventually, technological changes reduc

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Aguilar Montalvo, E. "The Magical Cosmovision of the Native Peoples of America." Cuadernos Iberoamericanos 12, no. 4 (2025): 189–212. https://doi.org/10.46272/2409-3416-2024-12-4-189-212.

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The first inhabitants of America must have come from Siberia, from the extreme north of Asia, and entered the American continent during the last glaciation, which began 110,000 years ago and ended around 10,000 BP. They had a magical worldview, felt closely connected to nature, and expressed their way of thinking through various rituals, ceremonies, offerings, songs, melodies and dances, while the new environment prompted them to create traditions, cults, and myths about their origin. At the same time, the indigenous people of America introduced a pantheon of deities for each event, for each f

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Heřmanský, Martin. "War Bonnets and Calumets in the Heart of Europe: Native American Exhibition in Rosenheim, Germany." Lidé města 13, no. 2 (2011): 277–301. https://doi.org/10.14712/12128112.3559.

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This review essay focuses on representational practices of Native Americans in the exhibition Indianer – Ureinwohner Nordamerikas (Indians – Indigenous Peoples of North America) in Germany. Through an analysis of the exhibition contents, it aims to assess used representational practices and discuss how this exhibition deals with common stereotypes of Native Americans. It argues that, while the exhibition contests many common stereotypes, it also consciously or unconsciously reproduces a few others. In the conclusion it tries to find the reasons why this is so, despite the fact that the exhibit

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Gurung, Raj Kumar, and Bam Dev Sharma. "Social Politics in the Selected Poems of E. E. Cummings and Ray Young Bear." European Journal of Arts, Humanities and Social Sciences 1, no. 6 (2024): 133–43. https://doi.org/10.59324/ejahss.2024.1(6).14.

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This paper explores the symbols and images of using lowercase in the selected poems: Cummings’ “who are you little i?” and Ray Young Bear’s “Grandmother.” These poets violate common orthographic rules by using only lowercase letters in these poems; however, they pursue symbolic meanings in doing so. Cummings' poems, which are presented in lowercase, signify a particular idiosyncrasy of orthography. This structural novelty [or innovation] makes a long-lasting impression on Cummings’ readers and contributes to the enduring impact of his poetry. For Bear, this is symbolic in that the lowercase me

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Gurung, Raj Kumar, and Bam Dev Sharma. "Social Politics in the Selected Poems of E. E. Cummings and Ray Young Bear." European Journal of Arts, Humanities and Social Sciences 1, no. 6 (2024): 133–43. https://doi.org/10.59324/ejahss.2024.1(6).14.

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This paper explores the symbols and images of using lowercase in the selected poems: Cummings’ “who are you little i?” and Ray Young Bear’s “Grandmother.”  These poets violate common orthographic rules by using only lowercase letters in these poems; however, they pursue symbolic meanings in doing so. Cummings' poems, which are presented in lowercase, signify a particular idiosyncrasy of orthography. This structural novelty [or innovation] makes a long-lasting impression on Cummings’ readers and contributes to the enduring impact of his poetry. For

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Panich, Lee M. "Archaeologies of Persistence: Reconsidering the Legacies of Colonialism in Native North America." American Antiquity 78, no. 1 (2013): 105–22. http://dx.doi.org/10.7183/0002-7316.78.1.105.

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AbstractThis article seeks to define common ground from which to build a more integrated approach to the persistence of indigenous societies in North America. Three concepts are discussed—identity, practice, and context—that may prove useful for the development of archaeologies of persistence by allowing us to counter terminal narratives and essentialist concepts of cultural identity that are deeply ingrained in scholarly and popular thinking about Native American societies. The use of these concepts is illustrated in an example that shows how current archaeological research is challenging lon

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Botiková, Marta. "Folk and Literary Reflections on the Culture of Northwest Coast Indians of the Puget Sound Area of North America." Ethnologia Actualis 19, no. 1 (2019): 117–26. http://dx.doi.org/10.2478/eas-2019-0013.

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Abstract Vi Hilbert, collector, performer and activist who worked with the folklore material of the northwestern region, has found somebody to follow in her footsteps in the promotion of the local culture and literature. This somebody is Sherman Alexie, a writer, publicist, poet and scriptwriter who has published around 30 books to date. Like Vi Hilbert, Sherman Alexie, who is three generations younger, proclaims his Native American heritage. He represents it and helps other readers and interested people understand, or join the path towards building this identity. His texts are characterised b

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Kaya, Polat. "Search for a Probable Linguistic and Cultural Kinship Between the Turkish People of Asia and the Native Peoples of Americas." Belleten 50, no. 198 (1986): 650–78. http://dx.doi.org/10.37879/belleten.1986.650.

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This study tries to show probable linguistic and cultural kinship between the Turkish people in Asia and the Native Peoples of Americas, i.e., the north, central and south Americas. In this study, we have shown that the use of the Turkish words "ata" and "apa" for "father and ancestor" and "ana" for "mother" and their derivatives are quite common in the languages of considerable number of the Native Peoples of Americas. The study shows that these three words, i.e., "ata", "apa" and "ana" are probably among the oldest living words in the human languages. In addition, this study points out some

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Roik, Elena. "Abstract IA015: The Alaska Native Tumor Registry: Fifty years of cancer surveillance data for Alaska Native people." Cancer Epidemiology, Biomarkers & Prevention 32, no. 1_Supplement (2023): IA015. http://dx.doi.org/10.1158/1538-7755.disp22-ia015.

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Abstract Background: Cancer is the leading cause of death among Alaska Native (AN) people. Indigenous people throughout the Circumpolar North experience different patterns of cancer incidence and mortality. The Alaska Native Tumor Registry (ANTR) was established for cancer surveillance among Alaska Native and American Indian (ANAI) people living in Alaska, with data available going back to 1969. Every 5 years, the ANTR releases a comprehensive report on cancer among AN people; latest study provides 50 years of cancer surveillance data. Methods: Cancer data were collected by the ANTR a populati

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Senior, Nancy. ""Sathans inventions and worships": Two 17th-century clergymen on Native American religions." Studies in Religion/Sciences Religieuses 35, no. 2 (2006): 271–90. http://dx.doi.org/10.1177/000842980603500205.

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Roger Williams (1603-1683) and Louis Nicolas (1634-1682?) discuss the native people and religions of North America in different ways. Each wrote a book about an indigenous language; both describe Native customs and religious practices. Both of them believe that any non-Christian is lost, but their references to indigenous religions are different in tone, and reflect their positions in 17th-century controversies. In an apparent paradox based on theological grounds, the man who found New England Puritans not pure enough speaks more tolerantly of non-Christian religions than does the more broadly

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Glowczewski, Barbara. "On Indigenous Solidarity: Deleuze and the Palestinians." Deleuze and Guattari Studies 19, no. 2 (2025): 205–13. https://doi.org/10.3366/dlgs.2025.0593.

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Deleuze supported the Palestinian struggle for freedom from the 1970s until his death in 2003, denouncing their colonisation by Israel. His comparison of their struggle with the history of the Native American situation in the US was at the time both daring and popular among left-wing circles. This article discusses how Indigenous people today in North America, Australia or elsewhere in the world see the issue of Palestinian indigeneity. If many Indigenous people protest in solidarity and call for a boycott on Israel for the ongoing genocide in Gaza, others align with the 2024 Israeli governmen

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Gradie, Charlotte M. "Discovering the Chichimecas." Americas 51, no. 1 (1994): 67–88. http://dx.doi.org/10.2307/1008356.

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The European practice of conceptualizing their enemies so that they could dispose of them in ways that were not in accord with their own Christian principles is well documented. In the Americas, this began with Columbus's designation of certain Indians as man-eaters and was continued by those Spanish who also wished to enslave the natives or eliminate them altogether. The word “cannibal” was invented to describe such people, and the Spanish were legally free to treat cannibals in ways that were forbidden to them in their relations with other people. By the late fifteenth century the word canni

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Weiner, Robert. "Ritual Roadways and Places of Power in the Chaco World (ca. AD 850-1150)." Review of International American Studies 16, no. 1 (2023): 49–86. http://dx.doi.org/10.31261/rias.13171.

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This paper considers the topic of sacred spaces in North America through the vantage offered by Chacoan roads, monumental avenues constructed by Ancestral Four Corners people of the US Southwest from ca. AD 850-1150. I begin with a critique of the concept of the “sacred” as applied to the Chacoan past, suggesting instead that the Indigenous North American concept of power (in the sense of potent, generative force infused throughout the environment) offers a more culturally relevant framing. Next, I present three examples of locations along Chacoan roads that I argue were recognized as places o

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Warry, Wayne. "2009 American Anthropological Association Meeting, New Orleans, LA, Session on Culture, Health and Aging in Native North American Communities." Anthropology & Aging 33, no. 1 (2012): 10–22. http://dx.doi.org/10.5195/aa.2012.47.

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Introduction: Wayne WarryMarie’s Story Of Aging Well: Toward New Perspectives on the Experience Of Aging For Aboriginal Seniors in CanadaSyvia Abonyi Marie Favel, Ile a la CrosseMistreatment and the Meaning of Respect for Native EldersLori L. Jervis William Sconzert HallForgetting and Forgotten: Dementia in Aboriginal SeniorsKristen Jacklin and Wayne WarryUnderstanding Aging: Culture, Cognitive Health and Contemporary Aboriginal People’s Experience with DementiaJessica PacePerspectives on Brain Autopsy, Diabetic Amputation, and End-of-Life Issues among Elderly American Indian People Neil Hende

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