Composition of native American fruits in the Pacific Northwest

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).


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 ◽  
...  

2019 ◽  
Vol 3 (1) ◽  
pp. 11-28 ◽  
Author(s):  
Patricia Shehan Campbell ◽  
Christopher Mena ◽  
Skúli Gestsson ◽  
William J. Coppola

This article chronicles a four-month facilitative teaching collaboration between a music education team from the University of Washington and youth enrolled in a Native American tribal school in the Pacific Northwest of the United States. The collaboration embraced a creative process honouring student voices, community values, principles of indigenous pedagogy, and an earnest effort to support student expressive impulses that blend their Native American heritage with a pervasive interest in popular music. A collective songwriting process with roots in indigenous practices from Chiapas, Mexico was employed as the framework through which students confronted social and cultural matters. The school is located in a community where language and ways of living are threatened – a concern upon which students reflected in writing a song partly in their endangered Native language of Sahaptin. The process is described as a pathway to the use of creative avenues that address social issues among marginalized youth towards artistic and sociomusical ends.


Author(s):  
Madeline Duntley

The challenges and benefits of the Pacific Northwest’s rugged but scenic terrain have received ample treatment in studies of religiosity in this region. The interplay of place and spirituality was first chronicled in detailed case studies of Christian missions and missionaries, rural and urban immigrants, and histories of the various Native American tribal groups of the Northwest Coast and Inland Empire. Currently, the focus is on trends unique to this region, such as interdenominational and interfaith ecumenicity in environmental and social justice campaigns, earth-based spiritual activism and conservation, emergent “nature spirituality,” the rise of religious non-affiliation (the so-called religious “nones”), and indigenous revitalization movements. Recent interest in cultural geography has produced several general works seeking to define the Pacific Northwest aesthetic and regional ethos, especially as depicted in the so-called “Northwest Schools” in art, architecture, and literature. Because the Cascade Mountain range bisects the Pacific Northwest into two radically different climate zones, literature on spirituality in the region often follows this natural topography and limits its locative lens to either the coastal zone (including the area stretching from Seattle to Southern Oregon) or the Inland Empire (the more arid zone east of the mountains from Spokane to Eastern Oregon). When the Pacific Northwest region is referred to more broadly as “Cascadia,” it includes Washington, Oregon, Idaho, northernmost California and Canada’s British Columbia.


2019 ◽  
Vol 41 (1) ◽  
pp. 64-77
Author(s):  
Jon D. Daehnke

Canoes, and the protocols attached to them, play a central role in cultural revitalization and resilience for many Indigenous nations of the Pacific Northwest. The revitalization of canoe culture is most visibly present in Tribal Journeys, a weeks-long paddle and gathering of Indigenous nations that annually brings together thousands of Native American/First Nations citizens. The Chinook Indian Nation has been an active and early participant in canoe resurgence in general, and Tribal Journeys specifically. For the Chinook, canoe protocols reflect a vision of “reciprocal heritage” that is located in embodied practice, is based in tribal cultural values of reciprocity and place, and is forward-looking. Perhaps most importantly, canoe culture and the performance of protocols occur explicitly outside of the framework of the colonial nation-state. In this sense the performance of protocol is not just an aspect of culture, it is fundamentally an act of decolonization.


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