scholarly journals BLACK ELKS SPEAKS: WHAT WAR MEANS TO A NATIVE AMERICAN WARRIOR

Diksi ◽  
2015 ◽  
Vol 15 (1) ◽  
Author(s):  
Asih Sigit Padmanugraha

Black Elk Speaks merupakan karya sastra bergenre biografi yang ditulisoleh John G. Neihardt berdasarkan cerita lisan dari Black Elk, seorang Sioux yanghidup pada akhir abad ke-19. Sebagai sebuah epik dalam sastra Indian Amerika,karya ini merefleksikan kebenaran sejarah yang selama ini dihilangkan dalamsejarah Amerika oleh bangsa Kulit Putih. Salah satunya keberadaan perang danksatria, yang selalu diidentikkan dengan hal yang negatif dan bersifat merusak.Oleh karenanya, artikel ini berusaha mengekplorasi makna perang yangsesungguhnya bagi ksatria bangsa Indian Sioux di dalam Black Elk Speaks.Perang memang tidak bisa dipisahkan dengan bangsa Indian karena sudahmerupakan tradisi budaya: sebagai inisiasi menuju kedewasaan, membalasdendam, dan mendapatkan status social. Perang ini disebut perang antar suku yangmelibatkan para kstaria secara individu dan senjata yang digunakan pun sederhanasehingga tidak merusak, misalnya bila dibandingkan dengan peperangan yangdilakukan oleh bangsa Kulit Putih. Makna perang yang kedua adalah perangdalam mempertahankan wilayah mereka dari invasi Kulit Putih, dalam perang inimereka melawan tentara Amerika. Selain itu mereka bertahan hidup melawankelaparan dan juga mempertahankan kelangsungan bangsa Sioux atau bangsaIndian Amerika pada umumnya sebagaimana disimbolkan dalam perlindunganterhadap ibu dan anak-anak.Pada akhirnya, dalam Black Elk Speaks tercermin bahwa konsep perangdan ksatria bangsa Indian Amerika yang selama ini ada adalah tidak benarsebagaimana digambarkan oleh bangsa Kulit Putih. Justru perang yang dilakukanoleh bangsa Kulit Putih lebih merusak dan berbahaya dan ini terbukti dengankehancuran bangsa Sioux sebagai benteng terakhir peradaban bangsa Indian diAmerika sebagaimana tercermin dalam Black Elk Speaks.Kata Kunci: Black Elk Speaks, perang, ksatria, bangsa Indian Sioux.AbstrakA. INTRODUCTION Einstadt’s suggestion seems to beNo one would oppose the idea saying proper that, especially in popular culture, thethat Native Americans play considerable roles Native American’s images are to fulfill thein American history. Unfortunately, many white men’s need. Bird (1996:2) states that theAmerican historical documents give a little Native American’s myths, such as Pocahontas,attention on the American Indians. Einstadt are White mainstream myths (1996:2).proposes a thought that their existence are Furthermore, McDonald in Shape-Shifting:frequently absent from the American history Images of Native Americans in Recent Popular(1987:17), and because of which, probably, the Fiction (2000) and Mary Anne Weston in Nativestereotyped images of the Indians develop. American in the News: Images of Indians in the

1992 ◽  
Vol 11 (1) ◽  
pp. 41-50 ◽  
Author(s):  
Julie Anna Clay

The question of whether independent living (IL) services can be provided to Native Americans with disabilities living on reservations is introduced. Native American history is briefly reviewed. The cultural and practical connections and obstacles to implementing several key components of the IL philosophy are discussed. An actualizing process – one that recognizes the tremendous diversity across reservations and individuals – is discussed as one method for merging these two perspectives and implementing IL services on reservations. This is only the start of a process which will be developed to examine the need for a model which addresses the issues and problems facing American Indians with disabilities.


2000 ◽  
Vol 73 (182) ◽  
pp. 221-238
Author(s):  
J. C. H. King

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.


2014 ◽  
Vol 38 (2) ◽  
pp. 1-16 ◽  
Author(s):  
Tracy Skopek ◽  
Andrew Garner

Past research has consistently found that American Indians have traditionally turned out to vote at lower rates than do other citizens. Using two separate data sets, we examine this "turnout gap" over the past several decades. We find that not only has Native American turnout increased generally, but that the "gap" between Native Americans and non-Native Americans has declined substantially, and that in recent elections this "gap" has largely disappeared. We then provide a preliminary and tentative examination of possible causes for the decline, including the role of Indian gaming, mobilization by political parties and candidates, and shifting political values among Native Americans.


Author(s):  
Nicolas G. Rosenthal

An important relationship has existed between Native Americans and cities from pre-Columbian times to the early 21st century. Long before Europeans arrived in the Americas, indigenous peoples developed societies characterized by dense populations, large-scale agriculture, monumental architecture, and complex social hierarchies. Following European and American conquest and colonization, Native Americans played a crucial role in the development of towns and cities throughout North America, often on the site of former indigenous settlements. Beginning in the early 20th century, Native Americans began migrating from reservations to U.S. cities in large numbers and formed new intertribal communities. By 1970, the majority of the Native American population lived in cities and the numbers of urban American Indians have been growing ever since. Indian Country in the early 21st century continues to be influenced by the complex and evolving ties between Native Americans and cities.


2020 ◽  
Author(s):  
Stephanie A. Fryberg ◽  
Arianne E. Eason ◽  
Laura Brady ◽  
Nadia Jessop ◽  
Julisa Lopez

While major organizations representing Native Americans (e.g., National Congress of American Indians, n.d.) contend that Native mascots are stereotypical and dehumanizing, sports teams with Native mascots cite polls claiming their mascots are not offensive to Native people (Vargas, 2019). We conducted a large-scale, empirical study to provide a valid and generalizable understanding of Native Americans’ (N=1021) attitudes toward Native mascots. Building on the identity centrality literature, we examined how multiple aspects of Native identification uniquely shaped attitudes towards mascots. While Native Americans in our sample generally opposed Native mascots, especially the Redskins, attitudes varied according to demographic characteristics (e.g., age, political orientation, education) and the strength of participants’ racial-ethnic identification. Specifically, stronger Native identification (behavioral engagement and identity centrality) predicted greater opposition. Results highlight the importance of considering the unique and multifaceted aspects of identity, particularly when seeking to understand Native people’s attitudes and experiences.


Plants ◽  
2020 ◽  
Vol 9 (1) ◽  
pp. 126
Author(s):  
Sims K. Lawson ◽  
Layla G. Sharp ◽  
Chelsea N. Powers ◽  
Robert L. McFeeters ◽  
Prabodh Satyal ◽  
...  

In the past, Native Americans of North America had an abundant traditional herbal legacy for treating illnesses, disorders, and wounds. Unfortunately, much of the ethnopharmacological knowledge of North American Indians has been lost due to population destruction and displacement from their native lands by European-based settlers. However, there are some sources of Native American ethnobotany remaining. In this work, we have consulted the ethnobotanical literature for members of the Asteraceae used in Cherokee and other Native American traditional medicines that are native to the southeastern United States. The aerial parts of Eupatorium serotinum, Eurybia macrophylla, Eutrochium purpureum, Polymnia canadensis, Rudbeckia laciniata, Silphium integrifolium, Smallanthus uvedalia, Solidago altissima, and Xanthium strumarium were collected from wild-growing plants in north Alabama. The plants were hydrodistilled to obtain the essential oils and the chemical compositions of the essential oils were determined by gas chromatography–mass spectrometry. The essential oils were tested for in-vitro antifungal activity against Aspergillus niger, Candida albicans, and Cryptococcus neoformans. The essential oil of E. serotinum showed noteworthy activity against C. neoformans with a minimum inhibitory concentration (MIC) value of 78 μg/mL, which can be attributed to the high concentration of cyclocolorenone in the essential oil.


2003 ◽  
Vol 72 (2) ◽  
pp. 201-227 ◽  
Author(s):  
Dean J. Kotlowski

The period from 1969 to 1977 saw both unprecedented civil disobedience by Native American activists and breakthrough initiatives to advance Indian rights. This article argues that grass-roots protest helped push the executive branch to respond sympathetically to Native American concerns, replacing the policy of termination with one of tribal self-determination. After the seizure of Alcatraz Island (1969), Nixon's aides began work on a presidential statement repudiating termination and legislation to advance self-determination for Native Americans. Following the standoff at Wounded Knee (1973), Congress began to pass the President's agenda. Continuing Native American unrest kept Ford's White House on the course charted by Nixon. Whatever their shortcomings, both Presidents deserve high marks for redirecting Indian policy and for avoiding bloodshed during their many standoffs with American Indians.


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