“Either a Killer or a Suicide”: White Culture, anti-Cultural Preaching, and Cultural Suicide

Liturgy ◽  
2020 ◽  
Vol 35 (3) ◽  
pp. 45-53
Author(s):  
Andrew Wymer
Keyword(s):  
1989 ◽  
Vol 17 (5) ◽  
pp. 3-19 ◽  
Author(s):  
Stephen Harris

Remote Aboriginal culture(s) and Western culture(s) are two of the most diverse culture groups on earth. In the context of these two fundamentally different world views, Aboriginal formal schooling is facing a major dilemma. Simply put this dilemma is that while most Aboriginal parents have a deep desire for their children to ‘grow up Aboriginal’, they also want their children to succeed in Western schooling and to perform successfully in some aspects of white culture, thereby reducing dependency on white expertise in their communities.


1944 ◽  
Vol 9 (3) ◽  
pp. 302-318 ◽  
Author(s):  
Bertram S. Kraus

This paper is a plea for the complete reworking of the Iroquoian material, archaeological and historical, from the point of view of acculturation. The writer is not the first to make this plea. Both Fenton and Hunt have pointed out the necessity of reworking the source material for Iroquoian history; Fenton regards the 400 years of contact between Iroquois and white and between Iroquois and Algonkian as an excellent source “for an acculturation study showing the effects of the interaction of Indian and White culture, the interaction of Indian and Indian… and the adjustment of culture to environment.”


Psychotherapy ◽  
1998 ◽  
Vol 35 (1) ◽  
pp. 130-130
Author(s):  
Norbett L. Mintz
Keyword(s):  

2020 ◽  
pp. 103985622095646
Author(s):  
John D Little

Objective: To explore what it might mean to be a white psychiatrist working in a white culture. Conclusions: Inequalities and power imbalances are maintained by person-blaming and the invisibility of structural inequality. Opportunities to recognise the effects of being privileged and working within a medical culture that compounds such inequality may be squandered without curiosity and action.


2019 ◽  
Vol 42 (3) ◽  
pp. 249-263
Author(s):  
Kelly Maxwell ◽  
Mark Chesler

Background: White students are both curious and sometimes apprehensive about engaging in dialogues about race. Purpose: We investigate white university students’ experience of comfort and conflict in racial interaction in inter- and intragroup dialogues. Methodology/Approach: We analyzed student papers written at the beginning and end of the dialogue as well as their post-semester interviews, for their hopes/fears, classroom racial experiences, and learnings. Findings/Conclusions: White students in two types of semester-long dialogue courses reported issues of relative comfort and conflict as they explored their own and others’ racial histories and outlooks. They reported feeling safer in the white-only (intragroup) dialogues, as they learned about white culture and privilege; they also lamented not having racialized “others” to learn from. White students in the interracial (intergroup) dialogues often reported more discomfort, risk, and tension, as they learned about the impact of white culture and privilege on students of color, as well as about racism as a white problem. Implications: We draw implications for educational practice that include dissonance and conflict as stimuli for student learning and the use of experienced-based pedagogical techniques that encourage student sharing, critical reflection on narratives and encounters, and mutual participation.


2019 ◽  
Vol 43 (7) ◽  
pp. 1149-1168 ◽  
Author(s):  
Daphne Habibis ◽  
Penny Skye Taylor ◽  
Bruna S. Ragaini
Keyword(s):  

1991 ◽  
Vol 96 (2) ◽  
pp. 612
Author(s):  
I. A. Newby ◽  
Allen Tullos
Keyword(s):  

1986 ◽  
Vol 4 (1) ◽  
pp. 19-45 ◽  
Author(s):  
Dorothy K. Washburn

A classification of patterned design on Yurok, Karok, and Hupa baskets by the crystallographic symmetry classes which structure the design elements reveals that traditional designs, designated as “ours” by Yurok, Karok, and Hupa informants were recognized by these informants as “put together right” when they were consistently structured by two symmetries, p112 and pma2. Baskets said to be “not ours” were judged as “against the law” because, although they were also frequently structured by the two traditional symmetries, they were distinguishable by the addition of new colors and motifs. Ironically, despite the increasing breakup of California Indian society by white culture, turn-of-the century white collector demand for “authentic” baskets served to preserve the structure of the traditional design system. Collector demand enabled the Indians to make a living producing baskets, but these were only traditional in some aspects (structure) while other aspects were altered so that the “sale” baskets would be clearly distinct from those they made for their own use.


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