scholarly journals Le Postmoderne et la « Visibilite » des « Invisibles » : Cas des « Native Americans » dans « This Land » de Roxanne Dunbar-Ortiz

2021 ◽  
Vol 17 (42) ◽  
pp. 100
Author(s):  
Zouankouan Stéphane Beugre
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
Cultural Heritage ◽  
American History ◽  
Good Reason ◽  
The United States ◽  
The Status ◽  
History Of ◽  
The Right

Cet article vise à montrer comment dans la philosophie postmoderne et avec le postmoderne, les « native americans » qui étaient « invisibles » dans la période de l’Eurocentrisme sont passés d’une « invisibilité » à une visibilité véritable. Puisque désormais ils ont droit à la parole et donc ils disent leur part de vérité sur l’histoire des États-Unis et sur leurs propres histoires à eux telle que vécues avec les euro-américains. A travers donc les théories de la déconstruction et de l’historicisme, l’étude a fait remarquer que les « native americans » ont une visibilité dans le monde postmoderne et plus précisément aux États-Unis à travers une visibilité liée à la réclamation de leurs terres, à travers une visibilité liée à la réécriture de l’histoire américaine, d’une part à enseigner sur eux et d’autre part à enseigner sur l’origine des États-Unis ; et enfin à travers une visibilité liée à la restauration et la restitution de leur héritage culturel, cet héritage culturel que les survivants des génocides possèdent et font rayonné. Il faut par ailleurs ajouter que ce passage du statut d’invisibles à la visibilité à trois niveaux (réclamation de leurs terres, réécriture de l’histoire américaine, restauration et restitution de leur héritage culturel) marque un tournant décisif dans la vie des États-Unis et c’est à juste titre que Joe Biden, le Président américain a choisi novembre 2021 pour célébrer l’héritage des «Native Americans».   This article aims to show how in postmodern philosophy and with the postmodern, "native americans" who were "invisible" in the period of Eurocentrism went from "invisibility" to true visibility. Since now they have the right to speak and therefore they can tell their share of the truth about the history of the United States and their own stories as they used to live them since their contact with Euro-Americans. So through the theories of deconstruction and historicism, this study pointed out that “native americans” have visibility in the postmodern world and more precisely in the contemporary United States through a visibility linked to the claim of their lands, through a visibility linked to the rewriting of American history, on the one hand that taught about them and on the other hand that taught about the origin of the United States; and finally through a visibility linked to the restoration and restitution of their cultural heritage, this cultural heritage that the survivors of genocides possess and promote proudly. It should also be added that this passage from the status of invisibility to visibility at three levels (claim of their lands, rewriting of American history, restoration and restitution of their cultural heritage) indicates a decisive turning point in the history of the United States and it is with good reason that Joe Biden, the American President, declared November 2021 to celebrate Native American Heritage.

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 Americans, Law, and Religion in America

2017 ◽  
Author(s):  
Michael P. Guéno
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
Federal Government ◽  
The United States ◽  
Human Beings ◽  
Christian Missions ◽  
American Values ◽  
History Of ◽  
The 19Th Century

Religion was a point of cultural conflict, political motivation, and legal justification throughout the European and American colonization of North America. Beginning in the 14th century, Catholic monarchs invoked Christian doctrine and papal law to claim Native American “heathenry” or “infidelity” as legal grounds that legitimized or mandated their policies of military invasion and territorial occupation. More progressive Christian thinkers argued for the recognition of Native Americans as human beings entitled to certain natural-law protections that morally obligated Spain to conquer and convert them for their own benefit. Spain and France worked with the church throughout the 16th and 17th centuries to establish missions throughout seized Native American territories, while English colonists often segregated Native Americans into “praying towns” for their moral benefit or the sanctity of the colonies. After the United States declared independence, American politicians quickly identified dissolution of Native American cultures as a necessary step in undermining tribal saliency and in ensuring the political dominion of state and federal governments. By the 19th century, policymakers were convinced that encouraging Indians to put aside their “savage ways” would help tribal populations achieve cultural and spiritual salvation through Christianity. In 1869, President Grant initiated a “Peace Policy” that granted Christian missions contracts and federal funding to civilize and Christianize the Native American peoples of assigned reservations. The federal government established boarding schools for the children of tribal communities to teach English, Christianity, and occupational skills in order to “Kill the Indian in him and Save the Man.” During the 19th and 20th centuries, federal legislation stripped Native Americans of lands, property, and rights, while federal agencies forbade the practice of indigenous Native American religions. Subsequent courts legitimated the historic claim of European nations to Native American lands pursuant to the “Doctrine of Discovery,” thus ruling these policies either legal or unreviewable. While judicial decisions throughout the 20th century also recognized tribal rights to land, water, and self-government as well as the legal obligation of the federal government to protect tribal resources, these rulings have been inconsistently realized. Throughout the history of the United States, law has articulated, in the language of privilege, right, and moral prescription, American values and visions of ideal relations. As American culture has changed, federal policy has swung back and forth among initiatives to relocate, terminate, assimilate, and appropriate Native American cultures. Religion and law have advanced agendas of conquest and colonization and become means by which Native Americans peoples have resisted those agendas.

Citizenship and Allegiance in Constitutional and International Law

1907 ◽  
Vol 1 (4) ◽  
pp. 914-929 ◽  
Author(s):  
W. W. Willoughby
Keyword(s):  
United States ◽  
International Law ◽  
Good Reason ◽  
The United States ◽  
Political Rights ◽  
American Citizen ◽  
The Status ◽  
American Law ◽  
The Individual ◽  
The Right

The recent report on Citizenship of the United States, Expatriation, and Protection Abroad, together with the work of Mr. Van Dyne on Citizenship of the United States, and the invaluable Digest of International Law, by Prof. John Bassett Moore, render easily accessible and readily comprehensible the principles of the American law with reference to the status of our citizens and of aliens for the time being within our territorial limits. At the same time, however, these publications make more evident the fact that, in many instances, the conflicting claims of two or more states upon the same individual are settled rather by mutual concessions than upon principle; that legal and political rights are asserted, but with an understanding, more or less explicit, that under given circumstances they will not be exercised. Thus, by a legislative act, legally binding upon our executive and judicial officers, we have declared the right of the individual to expatriate himself to be an absolute and indefeasible one, and that the naturalized American citizen is to have the same rights and is to receive the same protection as the native-born citizen, whether or not the state of original allegiance consents to the expatriation thus involved. In practice, this law, thus formally declared, has never been rigidly enforced, for the very good reason that to attempt to do so would lead to constant and serious international difficulties.

Sacred and Profane Uses of the Cactus Lophophora Williamsii from the South Texas Peyote Gardens

2004 ◽  
Author(s):  
Clarissa T. Kimber ◽  
Darrel McDonald
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
American Indians ◽  
The United States ◽  
South Texas ◽  
Government Officials ◽  
North American Indians ◽  
Native American Church ◽  
History Of

Peyote is one of the best-known plant sources for a psychedelic experience. This small cactus is also associated in the popular mind with North American Indians and Hippies. Although its ritual use is thought to be over 7,000 years old (Furst 1989, cited in Schaefer 1996: 141), its use by Indians of the Native American Church (NAC) is less than 100 years old. The peyote button is the essential ingredient in the ritual ceremony associated with NAC meetings and is referred to as “the medicine” by those who regard the button as a god-being and ingest it as a sacrament (Slotkin 1956: 29; Smith and Snake 1996: 80, 91, 105–6). Even more recently, non-Indians have formed churches (the Neo American Church) to follow the Peyote Way or Road (Trout 1999: 47). Secular uses of peyote are as medicine, especially for topical application to the skin on open wounds (Schultes 1940), for divination to discover something lost or when possible attacks of the enemy will occur; or for mind-altering experiences of a nonreligious nature, that is, for recreation. These nonritual (profane) uses have a long history, but peyote’s more significant sacred use in the United States, as measured by numbers of participants, has been in force for little more than 100 years. Various plants are called peyote in Mexico (Schultes 1938: 157), and their usage in the public and official literature of Texas and the United States has not been precise over the years (Morgan 1976: 12, La Barre 1975: 14–17). The major confusion over the common name among field anthropologists and government officials has been with the mescal bean, or Texas mountain laurel [Sophora secundiflora (Ort.) DC]. This hardy, small tree produces a hard, highly toxic, red seed, which has had a long history of ritual use by Amerinds (La Barre 1975: 15). The distribution of the mescal bean is on the southern edge of the Edwards Plateau, on the caliche cuestas in the Rio Grande Plains, and in the mountains of the Trans-Pecos. The native Americans of this region strung the beans into necklaces or bracelets, and a shaman might have passed down to another shaman some of these items as important paraphernalia.

scholarly journals Pequot Warriors Combating Paper Genocide: How the Eastern Pequot Tribal Nation Uses Education to Resist Cultural Erasure

2020 ◽  
Vol 10 (1) ◽  
pp. 1-19
Author(s):  
Lan-Húóng Nguyễn ◽  
Eastern Pequot Tribal Nation
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
Indigenous Education ◽  
The United States ◽  
United States Government ◽  
Field School ◽  
European Colonization ◽  
The Right ◽  
Eastern Pequot

This paper analyzes the southeastern Connecticut Eastern Pequot Tribal Nation’s battle with cultural erasure and resistance through education. Indigenous education programs are gradual yet the most effective method of resisting Western cultural erasure from the United States government, because they peacefully invite both Natives and non-Natives to learn about Native American history outside of European colonizer textbooks. The Tribe battles the erasure that can result from external parties’ ability to grant state or federal titles recognizing tribal authority (known as recognition titles) to determine who receives the powerful stamp of Indigeneity and the right to self- govern. My case study focuses on the Eastern Pequots Archaeology Field School project in collaboration with University of Massachusetts, Boston. I evaluate how the Eastern Pequots use a collaborative archaeology education program with their Tribal members and non-Native individuals to resist erasure by decolonizing Western pedagogy. The Field School has gathered over 99,000 artifacts over 15 seasons that dismantle common misconceptions of how Native Americans lived during the beginning of the United States’ history and redefine modern beliefs about how Natives survived European colonization. The Field School contributes to expanding brief descriptions of Native history into a more complicated and dynamic story that elaborates on Native struggle, survival and resistance.

scholarly journals Perfil biográfico de Juan Byron Markholz.

2013 ◽  
Vol 6 (1) ◽  
Author(s):  
Alfonso MONTAGNE V
Keyword(s):  
United States ◽  
History Of Medicine ◽  
United States Of America ◽  
The United States ◽  
Medical Society ◽  
History Of ◽  
The Right

The life of Dr. Juan Byron fills of pride the history of medicine of our nation. Peruvian by birth, he lived in Lima during the second half of the IXI century. Survivor of the war against Chile where his knowledge saved many lives, he was the founder of the medical society “Union Fernandina” and of its journal “Crónica Médica”. Journalist, author of dramas, meteorologist, poliglot, bacteriologist and epidemiologist, researcher and teacher of great prestige in the United States of America and a martyr of medicine. None the less this has not been enough spread. Being close to the centennial of his dead (8th May 1,995), I believe it is the right time to make known the most important aspects of his life.

scholarly journals Book Review: History of African Americans: Exploring Diverse Roots

2019 ◽  
Vol 58 (4) ◽  
pp. 265
Author(s):  
Trent Shotwell
Keyword(s):  
United States ◽  
African American ◽  
African Americans ◽  
American History ◽  
Social Life ◽  
African American History ◽  
The United States ◽  
History Of ◽  
The Rich

History of African Americans: Exploring Diverse Roots by Thomas J. Davis chronicles the remarkable past of African Americans from the earliest arrival of their ancestors to the election of President Barack Obama. This work was produced to recognize every triumph and tragedy that separates African Americans as a group from others in America. By distinguishing the rich and unique history of African Americans, History of African Americans: Exploring Diverse Roots provides an account of inspiration, courage, and progress. Each chapter details a significant piece of African American history, and the book includes numerous concise portraits of prominent African Americans and their contributions to progressing social life in the United States.

Creating Oportunity

2013 ◽  
Author(s):  
Zoltan J. Acs
Keyword(s):  
United States ◽  
The United States ◽  
Status Quo ◽  
Historical Background ◽  
Economic Opportunity ◽  
Wealth Creation ◽  
The Status ◽  
History Of ◽  
Fundamental Tension ◽  
Opportunity Creation

This chapter describes the system of opportunity creation in the United States, which has been a series of inventions and reinventions of the means by which opportunity has been provided. It begins with a historical background on efforts to suppress opportunity—or at least keep a monopoly hold on it—particularly in Britain. It then considers how opportunity has been embedded in American-style capitalism in two fundamental ways. The first is by equipping individuals with the skills they need to participate in capitalism; the second relates to the functioning of innovation and markets, and to the ability of new industries, firms, and jobs to challenge the status quo—namely, creative destruction. It also highlights the fundamental tension between wealth creation and maintaining economic opportunity. The chapter concludes with a discussion of the role played by schools and education reformers in the history of opportunity and opportunity creation in America.

Development and Demise of Rosewood

2018 ◽  
Author(s):  
Edward González-Tennant
Keyword(s):  
United States ◽  
Eighteenth Century ◽  
American History ◽  
The United States ◽  
State Legislature ◽  
Media Attention ◽  
Social Trends ◽  
History Of ◽  
The Town ◽  
Hollywood Movie

Chapter 2 presents a history of Rosewood beginning with a brief overview of previous research into the town’s past. Most of the research takes place in response to a statewide conversation in the early and mid-1990s. Growing media attention encouraged Floridians to grapple with the meaning of Rosewood’s destruction in the past and present. The attention encouraged the state legislature to compensate the survivors and descendants of the massacre; that compensation represents the primary example of reparations granted to African Americans in the United States. To better understand the events of 1923, Florida’s state legislature commissioned a group of historians to investigate and write a concise history of the town and its destruction. The resulting report, based on four months of research, remains the authoritative treatment of the 1923 riot. The report, a few articles, a popular book, and a Hollywood movie all contribute to public knowledge and representations of Rosewood. González-Tennant’s overview of Rosewood’s history adds to previous research by offering a comprehensive look at similar events in American history. González-Tennant contextualizes Rosewood within broader social trends beginning in the eighteenth century and continuing until today.

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