Using Citizenship to Retain Identity: The Native American Dance Bans of the Later Assimilation Era, 1900–1933

2013 ◽  
Vol 47 (3) ◽  
pp. 777-800 ◽  
Author(s):  
GABRIELLA TREGLIA
Keyword(s):  
Native American ◽  
Native Americans ◽  
Private Property ◽  
Cultural Practices ◽  
Cultural Expression ◽  
Private Property Rights ◽  
Native Communities ◽  
The Us ◽  
Formal Policy ◽  
Us Federal Government

From the 1880s until the early 1930s the US federal government adopted a formal policy of intolerance towards Native American cultures and religions, stemming primarily from the belief that traditional religio-cultural practices – especially dances – distracted Native Americans from crop-tending and stock-rearing, and also constituted “outmoded” reminders of a “savage” past seen as incompatible with the responsibilities of US citizenship. Some cultural practices were banned outright, while others were actively discouraged or denigrated as “oldtime.” Yet Native American cultural expression did not die – in large part because Native communities employed varied methods to resist the bans. This article examines the ways in which pro-dancing communities utilized the language of US citizenship and made appeals to the Constitution, private property rights and US patriotism in their bid to ensure the survival of their dances and ceremonies. It also examines support for the dance bans by Native individuals, and the increasingly complex and evolving cultural identities in reservation communities in the early twentieth century.

Dancing “Between the Break Beats”

2014 ◽  
Author(s):  
Karyn Recollet
Keyword(s):  
Native American ◽  
Native Americans ◽  
Hip Hop ◽  
American Music ◽  
Cultural Expression ◽  
Native Communities ◽  
Fan Communities ◽  
Native American Music ◽  
Art Forms ◽  
Native Youth

This chapter examines the contributions of hip-hop art forms to contemporary urban thought and cultural expression among Native Americans. It argues that the infusion of hip-hop art forms such as b-boying and b-girling within Native communities, arose from struggle and a need for a movement that would both represent and inspire social change. Ialso explore the appeal of hip-hop for Native youth, the concept of “Indigenous motion,” and the significance of dancing “between the break beats.” Finally, this chapter discusses the roles of resistance, struggle, and the dismantling of colonialism within the collective voices of Native hip-hop artists. In particular, it considers how A Tribe Called Red (ATCR), a Native American music and video collective, disseminates Native sounds and images both aurally and visually via virtual fan communities on YouTube.

“I Hope to Hell Nothing Goes Back to The Way It Was Before”: COVID-19, Marginalization, and Native Nations

2021 ◽  
pp. 1-18
Author(s):  
Raymond Foxworth ◽  
Laura E. Evans ◽  
Gabriel R. Sanchez ◽  
Cheryl Ellenwood ◽  
Carmela M. Roybal
Keyword(s):  
Native American ◽  
Native Americans ◽  
Original Data ◽  
The United States ◽  
Federal Law ◽  
Native Languages ◽  
Native Communities ◽  
Tribal Health ◽  
Tribal Lands ◽  
Health Regulations

We draw on new and original data to examine both partisan and systemic inequities that have fueled the spread of COVID-19 in Native America. We show how continued political marginalization of Native Americans has compounded longstanding inequalities and endangered the lives of Native peoples. Native nations have experienced disproportionate effects from prior health epidemics and pandemics, and in 2020, Native communities have seen greater rates of infection, hospitalization, and death from COVID-19. We find that Native nations have more COVID-19 cases if they are located in states with a higher ratio of Trump supporters and reside in states with Republican governors. Where there is longstanding marginalization, measured by lack of clean water on tribal lands and health information in Native languages, we find more COVID-19 cases. Federal law enables non-members to flout tribal health regulations while on tribal lands, and correspondingly, we find that COVID-19 cases rise when non-members travel onto tribal lands. Our findings engage the literatures on Native American politics, health policy within U.S. federalism, and structural health inequalities, and should be of interest to both scholars and practitioners interested in understanding COVID-19 outcomes across Tribes in the United States.

scholarly journals Transnational development training and Native American ‘laboratories’ in the early Cold War

2018 ◽  
Vol 13 (3) ◽  
pp. 469-490
Author(s):  
Jacob Tropp
Keyword(s):  
Native American ◽  
Native Americans ◽  
Professional Training ◽  
Technical Assistance ◽  
Cultural Development ◽  
Social Scientists ◽  
Cornell University ◽  
Development Interventions ◽  
Foreign Government ◽  
The Us

AbstractIn the late 1940s and early 1950s, as the US launched the Point Four initiative of overseas technical assistance programmes, a number of American officials, academics, and analysts saw valuable global lessons in the US Bureau of Indian Affairs’ development interventions among Native Americans. These interests culminated in a suite of professional training experiments, involving trainees from around the world, which emphasized cross-cultural development methods and used certain south-western Native American communities as field ‘laboratories’. A foundational seminar programme, coordinated by Cornell University social scientists, inspired additional training initiatives, tied to Point Four projects abroad, which brought foreign government officers from South Asia and the Middle East for similar training in New Mexico and Arizona. These training experiments not only placed Native American situations at the centre of significant transnational conversations about development, but also reinforced and widely circulated particular ideas regarding ‘underdevelopment’, ‘experts” prerogatives, and the politics of development relations.

Algonquian Diasporas

Memory Lands ◽  
2018 ◽  
Author(s):  
Christine M. DeLucia
Keyword(s):  
Native American ◽  
Native Americans ◽  
New England ◽  
Atlantic World ◽  
Indigenous Populations ◽  
Community Members ◽  
King Philip's War ◽  
Native Communities ◽  
History Of ◽  
Native American Tribes

This chapter examines how King Philip’s War gave rise to a significant but often ignored or misperceived history of bondage, enslavement, and diaspora that took Native Americans far from their northeast homelands, and subjected them to a range of brutal conditions across an Atlantic World. It focuses on Algonquians’ transits into captivity as a consequence of the war, and historicizes this process within longer trajectories of European subjugation of Indigenous populations for labor. The chapter examines how Algonquian individuals and families were forcibly placed into New England colonial as well as Native communities at the war’s conclusion, and how others were transported out of the region for sale across the Atlantic World. The case of King Philip’s wife and son is especially complex, and the chapter considers how traditions around their purported sale into slavery in Bermuda interact with challenging racial politics and archival traces. Modern-day “reconnection” events have linked St. David’s Island community members in Bermuda to Native American tribes in New England. The chapter also reflects on wider dimensions of this Algonquian diaspora, which likely brought Natives to the Caribbean, Azores, and Tangier in North Africa, and propelled Native migrants/refugees into Wabanaki homelands.

Change and Continuity, Practice and Memory: Native American Persistence in Colonial New England

2009 ◽  
Vol 74 (2) ◽  
pp. 211-230 ◽  
Author(s):  
Stephen W. Silliman
Keyword(s):  
Native American ◽  
Native Americans ◽  
Material Culture ◽  
New England ◽  
Cultural Change ◽  
Cultural Practices ◽  
Community Members ◽  
Cultural Persistence ◽  
Colonial New England ◽  
Eastern Pequot

The archaeological study of Native Americans during colonial periods in North America has centered largely on assessing the nature of cultural change and continuity through material culture. Although a valuable approach, it has been hindered by focusing too much on the dichotomies of change and continuity, rather than on their interrelationship, by relying on uncritical cultural categories of artifacts and by not recognizing the role of practice and memory in identity and cultural persistence. Ongoing archaeological research on the Eastern Pequot reservation in Connecticut, which was created in 1683 and has been inhabited continuously since then by Eastern Pequot community members, permits a different view of the nature of change and continuity. Three reservation sites spanning the period between ca. 1740 and 1840 accentuate the scale and temporality of social memory and the relationships between practice and materiality. Although the reservation sites show change when compared to the "precontact baseline," they show remarkable continuity during the reservation period. The resulting interpretation provides not only more grounded and appropriately scaled renderings of past cultural practices but also critical engagements with analytical categories that carry significant political weight well outside of archaeological circles.

scholarly journals Restrictions of Private Property Right in Terms of the Covid-19 Pandemic: The Experience of the US, UK and Ukraine

2021 ◽  
pp. 263-277
Author(s):  
Kateryna Nekit
Keyword(s):  
Property Rights ◽  
Private Property ◽  
Case Law ◽  
The United States ◽  
Business Owners ◽  
Public Interests ◽  
Private Property Rights ◽  
The Us ◽  
Private And Public ◽  
Spread Of Infection

The COVID-19 pandemic has had a significant impact on human rights. Many rights have been restricted to prevent the spread of infection. The restrictions on private property rights during the pandemic were not so obvious, but no less significant. The massive closure of restaurants, cafes, cinemas and other crowded places has resulted in significant losses for business owners. The question arose about the admissibility of such restrictions on the rights of owners, as well as the need to compensate for the losses caused. The purpose of this article is to study the criteria developed by international practice under which the restriction of property rights is allowed, and approaches to resolving issues of compensation for losses caused to owners when it is necessary to ensure a balance of private and public interests in Ukraine. The article also analyzes approaches to resolving issues of compensation for losses caused to owners as a result of restrictions on their rights, developed in the case law of the United States and Great Britain.

scholarly journals “The Recovery of the People Is Tied to the Recovery of Food”: Food Sovereignty and Winona LaDuke’s Last Standing Woman

2019 ◽  
Vol 19 (2) ◽  
pp. 121-139
Author(s):  
Cristina Stanciu
Keyword(s):  
Native American ◽  
Wild Rice ◽  
Cultural Practices ◽  
Food Sovereignty ◽  
Native Communities ◽  
Political Work ◽  
The People ◽  
The One ◽  
Native American Writing ◽  
White Earth

Abstract This essay turns to LaDuke’s literature and activism to explore ways in which contemporary Native American writers center their work around issues of food sovereignty, environmental protection, and economic self-determination as essential platforms for community regeneration, renewal, and survival. I argue that Last Standing Woman (1997), Anishinaabe writer Winona LaDuke’s first novel, dramatizes many of these concerns at the heart of her activist and political work. Central to the novel Last Standing Woman is the significance of wild rice for the White Earth Anishinaabe (Ojibwe) people of Minnesota. In Last Standing Woman, wild rice is not only a traditional and sustainable crop but also one that can ensure the livelihood of the community. At the heart of a feminist and activist novel like Last Standing Woman – as well as Winona LaDuke’s activist work, more broadly – is a twofold challenge, which resonates across much Native American writing: on the one hand, the challenge to preserve (existing resources, cultural practices, etc.); on the other, to recover the losses Native communities have suffered historically through colonization and its many consequences, such as the enormous loss of land suffered by the White Earth community. The turn to literature provides Winona LaDuke with a powerful site of political engagement, where she foregrounds issues of gender, tribal politics, and the environment at the same time as she tells a powerful story about Anishinaabe continued resilience.

scholarly journals ‘Leaving more than footprints’: modern votive offerings at Chaco Canyon prehistoric site

Antiquity ◽  
1997 ◽  
Vol 71 (271) ◽  
pp. 169-178 ◽  
Author(s):  
Christine Finn
Keyword(s):  
Native American ◽  
Native Americans ◽  
Its Region ◽  
Archaeological Site ◽  
New Age ◽  
Chaco Canyon ◽  
Tourist Attraction ◽  
Us Southwest ◽  
The Us ◽  
Ancient Monument

A ‘heritage manager’ who wishes a quiet and an orderly life may hope their heritage place is culturally dead; whatever meaning it once had, now it is an archaeological site, an ancient monument, a tourist attraction. But many sites are not dead. Chaco Canyon, the celebrated complex in the desert of the US Southwest, is of continuing value to Native Americans of its region; and the place has become a focus for New Age ceremony — itself in part inspired by Native American knowledge.

scholarly journals The Case for a Native American 1968 and Its Transnational Legacy

2019 ◽  
Vol 12 (2) ◽  
pp. 49-70
Author(s):  
György Tóth
Keyword(s):  
Social Movements ◽  
Native American ◽  
Cold War ◽  
Native Americans ◽  
American Indian ◽  
American Indians ◽  
The Us ◽  
Native American Activism ◽  
The 1960S ◽  
The Cold War

Partly as a result of compartmentalized academic specializations and history teaching, in accounts of the global upheavals of 1968, Native Americans are either not mentioned, or at best are tagged on as an afterthought. “Was there a Native American 1968?” is the central question this article aims to answer. Native American activism in the 1960s was no less flashy, dramatic or confrontational than the protests by the era’s other struggles – it is simply overshadowed by later actions of the movement. Using approaches from Transnational American Studies and the history of social movements, this article argues that American Indians had a “long 1968” that originated in Native America’s responses to the US government’s Termination policy in the 1950s, and stretched from their ‘training’ period in the 1960s, through their dramatic protests from the late 1960s through the 1970s, all the way to their participation at the United Nations from 1977 through the rest of the Cold War. While their radicalism and protest strategies made Native American activism a part of the US domestic social movements of the long 1960s, the nature of American Indian sovereignty rights and transnationalism place the Native American long 1968 on the rights spectrum further away from civil rights, and closer to a national liberation struggle—which links American Indian activism to the decolonization movements of the Cold War.

The Incorporation of the Native American Past: Cultural Extermination, Archaeological Protection, and the Antiquities Act of 1906

2005 ◽  
Vol 12 (3) ◽  
pp. 375-391 ◽  
Author(s):  
Chip Colwell-Chanthaphonh
Keyword(s):  
Native American ◽  
Native Americans ◽  
Cultural Practices ◽  
Indigenous Communities ◽  
American Southwest ◽  
Late Nineteenth Century ◽  
National Politics ◽  
Government Programs ◽  
Native Languages ◽  
The Government

In the late nineteenth century, while advocates garnered support for a law protecting America's archaeological resources, the U.S. government was seeking to dispossess Native Americans of traditional lands and eradicate native languages and cultural practices. That the government should safeguard Indian heritage in one way while simultaneously enacting policies of cultural obliteration deserves close scrutiny and provides insight into the ways in which archaeology is drawn into complex sociopolitical developments. Focusing on the American Southwest, this article argues that the Antiquities Act was fundamentally linked to the process of incorporating Native Americans into the web of national politics and markets. Whereas government programs such as boarding schools and missions sought to integrate living indigenous communities, the Antiquities Act served to place the Native American past under the explicit control of the American government and its agents of science. This story of archaeology is vital, because it helps explain the contemporary environment in which debates continue about the ownership and management of heritage.

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