Use of Media Technologies by Native American Teens and Young Adults in the Pacific Northwest: Exploring Their Utility for Designing Culturally Appropriate Technology-Based Health Interventions

2011 ◽  
Vol 32 (3-4) ◽  
pp. 135-145 ◽  
Author(s):  
Stephanie Craig Rushing ◽  
David Stephens
1982 ◽  
Vol 81 (5) ◽  
pp. 568-572
Author(s):  
Patrick B. Keely ◽  
Charlene S. Martinsen ◽  
Eugene S. Hunn ◽  
Helen H. Norton

Author(s):  
Carolyn Kenny

I asked Walker why the Spirit Dances were held in the Winter. He told me that in the Winter the Earth's reserves are low, so the people must dance to create energy for the Earth during the Winter months. At the time I was a graduate student in anthropology at the University of British Columbia doing my field studies in the Salish Guardian Spirit Dance Ceremonials of the Pacific Northwest Coast (Kenny, 1982). Walker didn't seem to care as much about the academics as he cared about the fact that I was Native American myself. And he wanted to support my learning about healing and the arts. The Winter Dances, as the Salish people call them, are known for healing young adults in Pacific Northwest Coast Native societies who are not able to be cured by standard medical and psychological treatments (Kenny, 1982; Jilek, 1972).


2014 ◽  
Vol 1 (2) ◽  
pp. 207-228
Author(s):  
Maren Haynes

Mars Hill pastor Mark Driscoll attracts unconventional churchgoers. Hipster youth ages 18–25 comprise the core of the church’s 12,000+ weekly attendees – surprising, amid Driscoll’s controversial promotion of strict gender binaries and fundamentalist theology. Furthermore, the Pacific Northwest boasts the country’s lowest rate of church affiliation (Killen 2004). How, in this so-called ‘religious none-zone,’ has Mars Hill grown rapidly among young adults? I suggest only a portion of Mars Hill’s regional growth relies on content preached in the pulpit. Using ritual theory (Collins 2008) and non-linguistic semiotics (Turino 2008), I posit a connection between Mars Hill’s music ministry and Seattle’s vibrant indie guitar rock scene. By identifying Mars Hill’s mimicry of local concert culture aesthetics, I argue that secular ritual in a sacred space has created a potent ritual environment (Sylvan 2002), contributing massively to the church’s appeal among a majority “unchurched” demographic.


1996 ◽  
Vol 25 (2) ◽  
pp. 261-282
Author(s):  
Cecil H. Brown

ABSTRACTThis study continues an investigation of lexical acculturation in Native American languages using a sample of 292 language cases distributed from the Arctic Circle to Tierra del Fuego (Brown 1994). Focus is on the areal diffusion of native language words for imported European Objects and concepts. Approximately 80% of all sharing of such terms is found to occur among closely genetically related languages. Amerindian languages only distantly related, or not related at all, tend to share native labels for acculturated items only when these have diffused to them from a lingua franca, such as Chinook Jargon (a pidgin trade language of the Pacific Northwest Coast) or Peruvian Quechua (the language of the Inca empire). Lingua francas also facilitate diffusion of terms through genetically related languages; but sometimes, as in the case of Algonquian languages, these are neither familiar American pidgins nor languages associated with influential nation states. An explanatory framework is constructed around the proposal that degree of bilingualism positively influences extent of lexical borrowing. (Amerindian languages, bilingualism, language contact, lexical acculturation, lexical diffusion, lingua francas)


Author(s):  
Andrew Fisher

Despite decades of neglect by professional historians, the Pacific Northwest brings particular clarity to major themes in Native American history. On both sides of the Cascade Mountains and the US-Canadian border, Native communities have carried on the struggle for territorial integrity, political authority, economic viability, and cultural legitimacy that began in the late eighteenth century. Scholars, in turn, have broadened their studies temporally, culturally, and thematically to create a fuller picture of the region’s past. This chapter surveys recent trends in the ethnohistorical literature concerning the diverse indigenous peoples of the Northwest Coast and Columbia Plateau. For the sake of brevity, it emphasizes three themes of particular salience in the Northwest: the porous character of cultural and political boundaries, the fluidity of racial and tribal identities, and the determination of Native nations to protect their ancestral lands and resources.


2007 ◽  
Vol 28 (3) ◽  
pp. 233-263 ◽  
Author(s):  
Loren G. Davis

By the middle Holocene, Native American groups developed semi-sedentary villages in the Columbia River basin of the Pacific Northwest. The economic basis for these villages is thought to have been predicated on the acquisition of bulk food resources, such as salmon and camas, for delayed consumption during the winter. In Idaho's lower Salmon River canyon, semi-sedentary pit house villages are absent until after 2000 14C yr BP. Floodplain geochronology shows channel incision and terrace formation occurred at ca. 2000 14C yr BP, caused by fluvial response to neotectonic displacement along a normal fault. The delayed appearance of pit house sites and other markers of the Winter Village Pattern in the canyon is argued to be directly related to neotectonically-induced changes in fluvial conditions after 2000 14C yr BP, which significantly improved aquatic habitats for anadromous fishes and led to the development of a predictable, productive salmon fishery.


Euphytica ◽  
2009 ◽  
Vol 174 (1) ◽  
pp. 15-29 ◽  
Author(s):  
Linhai Zhang ◽  
Charles R. Brown ◽  
David Culley ◽  
Barbara Baker ◽  
Elizabeth Kunibe ◽  
...  

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