Hydrogeological controls of arsenic and uranium dissolution into groundwater of the Pine Ridge Reservation, South Dakota

2020 ◽  
Vol 114 ◽  
pp. 104522 ◽  
Author(s):  
Kenneth Swift Bird ◽  
Alexis Navarre-Sitchler ◽  
Kamini Singha
1995 ◽  
Vol 19 (4) ◽  
pp. 561
Author(s):  
Luana Ross ◽  
Carolyn Reyer ◽  
Beatrice Medicine ◽  
Debra Lynn White Plume ◽  
Madonna Swan

This essay is a response to Kristin Solli’s contribution in this book, Global Perspectives on the United States. Drawing on comparisons with experiences vis-à-vis Native Americans on Pine Ridge Reservation in South Dakota, Condry reminds readers of the multiple levels of “Americanization,” a point Solli makes quite effectively. Condry argues that key to Solli’s essay is that the forces of “Americanization” and “Europeanization” can be understood only by attending to the specific localities of interest and desire, a reminder that local particulars make all the difference in interpreting the power of culture, not as a thing, but as something invoked in an effort to do something. It is clear in Solli’s essay that “Americanization” is a process that is not in the hands of Americans and that it is operated by others who are caught in their own complicated circumstances. Solli’s essay reminds us of the importance of fieldwork among a community and an openness to seeing what “American culture” means to them, in their worlds.


2017 ◽  
Vol 1 (1) ◽  
pp. 48-69
Author(s):  
Fritz Detwiler

Graham Harvey’s reconceptualisation of religion emphasises the relational world of indigenous peoples. His suggestion that religion revolves around negotiating with ‘our neighbours’ is particularly relevant to Native American ritual processes insofar as he extends ‘neighbours’ to other-species persons. Further, by emphasising ‘lived religion’, Harvey turns our attention to the significance of embodied religion as it expresses itself in ceremonial performances. Harvey’s approach is enriched by Ronald L. Grimes’ notion of the way in which indigenous rituals take us into the deep world of other-species communities through a gift exchange economy that promotes the wellbeing of everyone in the neighbourhood. The present discussion demonstrates the applicability of both Harvey’s and Grimes’ approaches to indigenous religious ritual processes by focusing on James R. Walker’s account of Oglala Sun Dancing. Walker constructs a fourstage ritual process from information he gathered while working as a physician on the Pine Ridge Reservation from 1896 to 1914. The entire process, from the declaration of the first candidates who announce their intention to make bodily sacrifices to the culmination of the ritual process in the last four days where the flesh sacrifices are made many months later, centres on re-establishing and promoting harmonious relations among the Oglala and between the Oglala and their other-species neighbours within the Sacred Hoop. The indigenous methodological approach interprets the process through Oglala cosmological and ontological categories and establishes the significance of Harvey’s approach to religion and Grimes’ approach to ritual in understanding embodied and lived religion.


Author(s):  
Magdalena Kempna-Pieniążek

DOI 10.24917/20837275.9.4.3Ubogie domostwa, rozsiane po pustkowiu przyczepy zamieszkane przez zdegenerowanych ludzi, pokryte kurzem drogi, po których poruszają się zdezelowane samochody – pejzaż indiańskiego rezerwatu we współczesnej kulturze audiowizualnej naznaczony jest świadectwami upadku. Równocześnie jednak przestrzeń, w której tak wyraziście manifestują się liczne problemy społeczne, na czele z alkoholizmem oraz bezrobociem, stanowi część dyskursów dotyczących marginalizacji, nietolerancji, alienacji i społecznej stygmatyzacji. Filmowy i komiksowy pejzaż „rezu” stanowi krzywe zwierciadło oficjalnej amerykańskiej kultury, symbolizowanej przez Mount Rushmore, w której cieniu kryje się rezerwat plemienia Lakota w Pine Ridge. Analizując wybrane przykłady filmowe oraz komiksowe, autorka ukazuje różne aspekty symboliki i kulturowych kontekstów „rezu”. Z jednej strony – w filmach takich jak Skins Chrisa Eyre’a lub Za głosem serca Michaela Apteda oraz w komiksowej serii Skalp Jasona Aarona i R.M. Guéry – mamy do czynienia z wizją rezerwatu stanowiącego krajobraz nieomalże apokaliptyczny, utożsamiający ciemną stronę Ameryki; z drugiej – w realizacjach pokroju Sygnałów dymnych Eyre’a czy Piętna przodków Michaela Linna – rezerwat jawi się jako przestrzeń mityczna, obszar kontaktu ze wcześniejszymi pokoleniami.Rez territory. Symbols and cultural contexts of Indian reservation landscape in contemporary Northern American cinema and comic booksPoor houses, trailers scattered in wilderness, inhabited by degenerated people, dusty roads full of old cars – the landscape of Indian reservation in contemporary audiovisual culture is marked with symptoms of degradation. In the same time, places where social problems – especially alcoholism and unemployment – have been so vividly manifested, become a part of various discourses of marginalization, intolerance, alienation and social stigmatization. “Rez’s” landscape in film and comic books becomes a dark mirror for the official American culture symbolized by Mount Rushmore, in whose shadow lies the Lakota Pine Ridge reservation. In her analysis of selected films and comic books, theauthor shows different aspects of rez’s symbols and cultural contexts. In such films as Chris Eyre’s Skins or Michael Apted’s Thunderheart and Jason Aaron and R.M. Guéra’s comic book series Scalped, Indian reservation is shown almost as an apocalyptic territory and – in the same time – as a dark side of America. On the other hand, in Eyre’s Smoke Signals or Michael Linn’s Imprint, rez is a mythic place of cross-generation encounters.


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