“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 453. High Burden of Invasive and Severe Group A Streptococcus Disease Among Native Americans on the White Mountain Apache Tribal Lands

2019 ◽  
Vol 6 (Supplement_2) ◽  
pp. S223-S223
Author(s):  
Catherine Sutcliffe ◽  
Ryan M Close ◽  
Anne M Davidson ◽  
Angelina Reid ◽  
Dianna Quay ◽  
...  
Keyword(s):  
Native American ◽  
Native Americans ◽  
Group A Streptococcus ◽  
Penetrating Trauma ◽  
The United States ◽  
Incidence Rates ◽  
Significant Difference ◽  
White Mountain Apache ◽  
Group A ◽  
Tribal Lands

Abstract Background Native Americans are overrepresented in outbreaks of Group A Streptococcus (GAS) in the United States (US). In 2016, several invasive cases of GAS were detected at the Whiteriver Indian Health Service (IHS) Hospital in Arizona that primarily serves the White Mountain Apache (WMA) Tribe. The objective of this study was to determine the burden of invasive and severe GAS disease among Native Americans on the WMA Tribal lands. Methods Prospective population and laboratory-based surveillance for invasive and severe GASinfections was conducted for two years from March 2017 through February 2019. A case was defined as a Native American individual living on or around WMA Tribal lands with GAS isolated from a normally sterile body site (invasive) or from a non-sterile site (e.g., wound, throat, ear) requiring hospitalization (severe). Incidence rates were calculated using the IHS User Population as the denominators. Age-standardized incidence rates were calculated using US Census data from 2015 as the reference group. Results 157 cases were identified (Year 1: 85; Year 2: 72), including 42 (27%) invasive and 115 (73%) severe cases. Most cases were adults (88.5%; median age: 40.5 years) and had ≥1 underlying medical condition (99.4%), including alcoholism (57.1%), hypertension (37.2%), and diabetes (34.0%). 47.8% of cases had a trigger in the past two weeks, including penetrating trauma (31.8%) and blunt force trauma (14.0%). For 72.9% of cases, a co-infection was detected (most commonly Staphylocccus aureus: 96.8%). 4.5% of cases required amputation and 1.9% died within 30 days of initial culture. The incidence of invasive and severe GAS was 460.9 per 100,000 persons (95% confidence interval: 394.3, 538.8), with no significant difference by year. The incidence was highest among adults ≥65 and lowest among children 5–17 years of age. Age-standardized incidence rates of invasive and severe GAS and invasive only GAS are presented in the Figure. Conclusion The WMA community has experienced disproportionately high rates of invasive and severe GAS for over two years. Studies to determine the reservoirs for transmission are urgently needed, as are interventions to reduce the morbidity and mortality associated with these infections. Disclosures All authors: No reported disclosures.

Defining Cultural Resilience to Strengthen Native Youth: A Brief Report from the Intergenerational Connection Project

2018 ◽  
Vol 40 (4) ◽  
pp. 5-9
Author(s):  
Allyson Kelley ◽  
Clayton Small ◽  
Maha Charani Small ◽  
Hawkeye Montileaux ◽  
Shawnee White
Keyword(s):  
Native American ◽  
Native Americans ◽  
Cultural Context ◽  
The United States ◽  
Cultural Knowledge ◽  
Cultural Resilience ◽  
Native Communities ◽  
Advisory Councils ◽  
Resilience Scale

Abstract Native American youth are placed at greater risk for suicide than any other age or ethnic population in the United States. Resilience has helped Native Americans overcome adversity. In this paper, authors provide an example of how intergenerational mentoring can moderate or reduce these risk factors. The Intergenerational Connection Project at Native PRIDE (ICP) works with advisory councils in four Native communities in Montana and South Dakota. To better understand resilience, this paper answers two questions: (1) how do communities define cultural resilience, and (2) how can cultural resilience be operationalized in a cultural context? The ICP team worked with community advisory councils to develop a cultural resilience scale that was administered at the beginning of the project and six months later, at the end of the Project. An independent samples t-test demonstrated a significant increase in all scale items from baseline and at six-month follow-up. Results indicate that all community definitions include terms related to adversity and the transfer of cultural knowledge through sharing, participation, and involvement. Community definitions also included conversations about spirituality, language, values, and interactions between elders and youth. Authors conclude with a strong message that strengths-based interventions like the ICP are needed to address suicide risk in Native communities.

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.

Intolerance toward Native American Religions

2020 ◽  
pp. 125-146
Author(s):  
John Corrigan ◽  
Lynn S. Neal
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
North America ◽  
Indigenous Peoples ◽  
Settler Colonialism ◽  
Religious Practice ◽  
The United States ◽  
Military Force ◽  
Native American Religions

Settler colonialism was imbued with intolerance towards Indigenous peoples. In colonial North America brutal military force was applied to the subjection and conversion of Native Americans to Christianity. In the United States, that offense continued, joined with condemnations of Indian religious practice as savagery, or as no religion at all. The violence was legitimated by appeals to Christian scripture in which genocide was commanded by God. Forced conversion to Christianity and the outlawing of Native religious practices were central aspects of white intolerance.

Telemental Health Delivery for Rural Native American Populations in the United States

2017 ◽  
Author(s):  
Shawn S. Sidhu ◽  
Chris Fore ◽  
Jay H. Shore ◽  
Erin Tansey
Keyword(s):  
Mental Health ◽  
Native American ◽  
The United States ◽  
Health Conditions ◽  
Telemental Health ◽  
Treatment Model ◽  
Future Directions ◽  
Native Communities ◽  
Health Delivery ◽  
Viable Treatment

Telemental Health is a viable treatment model for delivering quality mental health care to Native American communities where the burden of mental health conditions and difficulty accessing care continue. This chapter reviews the available evidence supporting the acceptability and efficacy of Telemental health in Native American groups. While many barriers to the use of Telemental Health in Native communities exist, there are simultaneously many facilitators of this treatment model. Future directions include addressing these barriers, improving collaboration with Native communities, ensuring Telemental Health remains financially viable, and using technology to expand the reach of this treatment modality.

scholarly journals The Cactus and the Anthropologist: The Evolution of Cultural Expertise on the Entheogenic Use of Peyote in the United States

Laws ◽  
2019 ◽  
Vol 8 (2) ◽  
pp. 12
Author(s):  
Aurelien Bouayad
Keyword(s):  
Native American ◽  
Native Americans ◽  
20Th Century ◽  
Legal System ◽  
Legal Protection ◽  
The United States ◽  
Native American Church ◽  
Two Generations ◽  
American Legal System ◽  
Cultural Experts

This paper explores the complex evolution of the role anthropologists have played as cultural experts in the regulation of the entheogenic use of the peyote cactus throughout the 20th century. As experts of the “peyote cult”, anthropologists provided testimonies and cultural expertise in the regulatory debates in American legislative and judiciary arenas in order to counterbalance the demonization and prohibition of the medicinal and sacramental use of peyote by Native Americans through state and federal legislations. In the meantime, anthropologists have encouraged Peyotists to form a pan-tribal religious institution as a way to secure legal protection of their practice; in 1918, the Native American Church (NAC) was incorporated in Oklahoma, with its articles explicitly referring to the sacramental use of peyote. Operating as cultural experts, anthropologists have therefore assisted jurists in their understanding of the cultural and religious significance of peyote, and have at the same time counseled Native Americans in their interaction with the legal system and in the formatting of their claims in appropriate legal terms. This complex legal controversy therefore provides ample material for a general exploration of the use, evolution, and impact of cultural expertise in the American legal system, and of the various forms this expertise can take, thereby contributing to the contemporary efforts at surveying and theorizing cultural expertise. Through an historical and descriptive approach, the analysis notably demonstrates that the role of anthropologists as cultural experts has been marked by a practical and substantive evolution throughout the 20th century, and should therefore not be restrictively understood in relation to expert witnessing before courts. Rather, this paper underlines the transformative and multifaceted nature of cultural expertise, and highlights the problematic duality of the position that the two “generations” of anthropologists involved in this controversy have experienced, navigating between a supposedly impartial position as experts, and an arguably biased engagement as advocates for Native American religious rights.

Kenrick and the Paulists: A Conflict of Structures and Personalities

1969 ◽  
Vol 38 (1) ◽  
pp. 88-105
Author(s):  
John P. Marschall
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Native American ◽  
Native Americans ◽  
Catholic Church ◽  
The United States ◽  
Oxford Movement ◽  
Religious Congregation ◽  
History Of ◽  
The Catholic Church

In spite of the nativism that agitated the United States during the second quarter of the nineteenth century, the Catholic Church experienced a noticeable drift of native American converts from other denominations. Between 1841 and 1857 the increased number of converts included a significant sprinkling of Protestant ministers. The history of this movement, which had its paradigm in the Oxford Movement, will be treated more in detail elsewhere. The purpose of this essay is simply to recount the attempt by several converts to establish a religious congregation of men dedicated to the Catholic apostolate among native Americans.

Native American Ethnicity: a View from the British Museum1

2000 ◽  
Vol 73 (182) ◽  
pp. 221-238
Author(s):  
J. C. H. King
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
North America ◽  
American Indians ◽  
Historical Context ◽  
The United States ◽  
Native Identity ◽  
Native North America ◽  
American Ethnicity

Abstract Identity in Native North America is defined by legal, racial, linguistic and ethnic traits. This article looks at the nomenclature of both Indian, Eskimo and Native, and then places them in a historical context, in Canada and the United States. It is argued that ideas about Native Americans derive from medieval concepts, and that these ideas both constrain Native identity and ensure the survival of American Indians despite accelerating loss of language.

Comments: Native Americans and Indian Policy in the Progressive Era

2010 ◽  
Vol 9 (4) ◽  
pp. 503-507 ◽  
Author(s):  
Sherry Smith
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
The United States ◽  
Native People ◽  
Indian Policy ◽  
Hemispheric Dominance ◽  
Native American History ◽  
Colonial History ◽  
National Narratives

For years, scholars of Native American history have urged U. S. historians to integrate Indians into national narratives, explaining that Indians' experiences are central to the collective story rather than peripheral to it. They have achieved some successes in penetrating and reworking traditional European-American dominated accounts. Nowhere is this better demonstrated than in the field of colonial history. In fact, for several decades now colonialists have placed Native Americans at the center, seeing them as integral to imperial processes and as forces that simply can no longer be ignored. To omit them would be to leave out not only crucial participants but important themes. Native people occupied and owned the property European nations coveted. They consequently suffered great losses as imperialists bent on control of land, resources, cultures, and even souls applied their demographic and technological advantages. But conquest did not occur overnight. It took several centuries for Spain, France, the Netherlands, Russia, Great Britain, and eventually the United States to achieve continental and hemispheric dominance. Nor was it ever totally achieved. That 564 officially recognized tribes exist in the early 2000s in the United States demonstrates that complete conquest was never realized.

scholarly journals The Systemic Exclusion of Native Americans from Cancer Clinical Trials.

2021 ◽  
Author(s):  
Joseph Angel De Soto ◽  
Gabriel Selassie ◽  
Gilberta Yazzie
Keyword(s):  
Health Care ◽  
Clinical Trials ◽  
Native American ◽  
African Americans ◽  
Native Americans ◽  
Ethnic Minorities ◽  
Health Care Disparities ◽  
The United States ◽  
Cancer Clinical Trials ◽  
Unnecessary Death

Introduction: A major source of health care disparities derives from the underrepresentation of ethnic minorities in clinical trials. The inclusion of ethnic minorities is necessary to generalize the results in terms of efficacy and toxicology of medications in cancer treatment. Methodology: In this retrospective study, 80 cancer clinical trials with an aggregate of 278,470 participants performed within the last ten years were selected at random. The number of ethnic minorities participating and inclusion of them in the results were evaluated. Results: Only, 42.5% of cancer clinical trials reported the ethnic background of participants in their trials while even less 5% reported the efficacy or toxicology of the therapeutic intervention for ethnic minorities. Whites, Hispanics, African Americans, and Native Americans make up 60.1%, 18.5%, 13.4% and 1.5% of the population they made up 85.3%, 2.54%, 7.6% and 0.12% of the participants that reported ethnicity, respectively. Out of 278,470 participants in cancer clinicals trials only 133 (0.048%) could be identified as Native American . Conclusion: Native Americans were nearly completely excluded from cancer clinical trials. African Americans and Hispanics were greatly underrepresented. Cancer Clinical trials may not be generalizable and have been inherently racist in the United States. This has led to the unnecessary death and suffering of Native Americans from cancer.

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