scholarly journals Polish Indian Hobbyists and Cultural Appropriation

2018 ◽  
Vol 53 (s1) ◽  
pp. 347-374
Author(s):  
Elżbieta Wilczyńska
Keyword(s):  
United States ◽  
Native American ◽  
Detailed Analysis ◽  
The United States ◽  
Colonial Period ◽  
Cultural Appropriation ◽  
Cultural Phenomenon ◽  
Different Types ◽  
History Of

Abstract This article attempts to describe the Polish-American Friends Movement (PAIFM) in the context of cultural appropriation. It first describes the history of the movement by linking it to the phenomenon of playing Indian, which started in the United States in the colonial period and then was transplanted to Europe in the late 19th century. Subsequently, it briefly presents the history of the Polish hobbyism movement in Poland, pointing out the historical, social, and psychological circumstances of its development. In the next part it defines the concept of cultural appropriation and its main types according to James Young (2010). The last part is devoted to a detailed analysis of different forms of activities of the PAIFM, especially the annual week gathering, as observed by the author during the 40th gathering of Polish Indian enthusiasts in 2016. Different types of cultural appropriation and an array of consequences resulting from such a positioning are discussed. In this paper it is argued that the negative undertones of the concept obscure the complexity of the movement as a cultural phenomenon and its multiple links with Native American cultures and their present political and cultural situation.

scholarly journals Carrying their native land and their new home in their hearts Mihailo Pupin and Bishop Nikolai of Zica between their native and adopted country

Balcanica ◽  
2019 ◽  
pp. 245-259
Author(s):  
Maxim Vasiljevic
Keyword(s):  
United States ◽  
Detailed Analysis ◽  
The United States ◽  
First World War ◽  
World War ◽  
Native Land ◽  
The First World War ◽  
History Of ◽  
First World

The present study gives us an opportunity to look at the Christian heritage that the Serbian immigrants brought to the new land of Americas through the examples of Mihailo Pupin and Nikolai Velimirovic, Bishop of Zica, since these two names are indelibly inscribed in the history of the so-called Serbica Americana. The paper is divided into two sections dealing specifically with their Serbianism and Americanism to show that a distribution of love and loyalty between their native and adopted country functioned in a fruitful way. Based on a detailed analysis of their writings, the author suggests that Serbians and Americans remember Pupin and Velimirovic because they enjoy the benefits of their remarkable contributions. The following aspects of Pupin?s and Nikolai?s lives are examined: their deep concern with the fate of Serbia during and after the First World War; their leading roles among the Serbs in the United States through their assistance in establishing Serbian churches and communities, through their scholarship funds, philanthropic work, etc. Their genuine care for Serbia and Serbs was in no way an obstacle in their adjustment to their adopted country.

Ethnohistory and Historical Ethnography

Anthropology ◽  
2020 ◽  
Author(s):  
Bronwen Douglas ◽  
Dario Di Rosa
Keyword(s):  
United States ◽  
Native American ◽  
18Th Century ◽  
Academic Discipline ◽  
The United States ◽  
Annual Review ◽  
Land Claims ◽  
Historical Anthropology ◽  
Historical Ethnography ◽  
History Of

This article situates ethnohistory historically, conceptually, methodologically, and geographically in relation to its intertwined “parent” disciplines of anthropology and history. As a named interdisciplinary inquiry, ethnohistory emerged in the United States in the mid-1950s in the “applied” context of academic involvement in Native American land claims hearings after 1946. However, anthropology (the science of humanity) has overlapped, intersected, or diverged from history (study or knowledge of the past) since becoming a distinct field in Europe in the mid-18th century and gradually professionalized as an academic discipline from the 1830s, initially in Russia (see Before Boas: The genesis of ethnography and ethnology in the German Enlightenment [Lincoln: Univ. of Nebraska Press, 2015], cited under Anthropology and History). Anthropological approaches oscillated between historicization and its neglect or denial, with recurring tension between event and system, process and structure, diachrony and synchrony. In the late 18th and 19th centuries, ethnology (comparative study of peoples or races, their origins and development) was distinguished from the natural history of man and from anthropology (the science of race), initially in France. From the 1860s to the 1920s, Anglophone anthropological theory was dominated by the opposed doctrines of sociocultural evolution and diffusion—both superficially historical but largely ahistorical processes. For the next half century, prevailing functionalist, structuralist, and culturalist discourses mostly denied knowable history to ethnography’s purportedly vanishing “primitive” subjects. This uneven, agonistic disciplinary history did not encourage a subfield uniting anthropology and history. However, after 1950, in global contexts of anticolonialism, decolonization, and movements for Indigenous or egalitarian rights, anthropologists, historians, and archaeologists developed the hybrid fields of Ethnohistory and Ethnographic History, which flourished for half a century. Practitioners transcended ethnohistory’s spatial and conceptual roots in the United States and Canada to investigate Indigenous or African American pasts in Latin America and the Caribbean, Indigenous or local pasts in Africa, Asia, and Oceania, and non-Indigenous pasts in Europe and elsewhere. The need to incorporate Indigenous or popular histories and viewpoints was increasingly emphasized. From the 1980s, ethnohistory was condemned as Eurocentric, outdated, even racist, by postcolonial and postmodern critiques (see: The state of ethnohistory. Annual Review of Anthropology 20 (1991):345–375, cited under General Overviews). The label’s usage declined in the 21st century in favor of the already established terms anthropological history or historical anthropology, or the emergent fields of Anthropology of History, historical consciousness, and historicity.

Anti-Catholicism in the United States

2016 ◽  
Author(s):  
Mark S. Massa
Keyword(s):  
United States ◽  
Cultural History ◽  
North American ◽  
The United States ◽  
Human Society ◽  
Boundary Maintenance ◽  
Different Types ◽  
History Of ◽  
American Society ◽  
American Catholic

Historian John Higham once referred to anti-Catholicism as “by far the oldest, and the most powerful of anti-foreign traditions” in North American intellectual and cultural history. But Higham’s famous observation actually elided three different types of anti-Catholic nativism that have enjoyed a long and quite vibrant life in North America: a cultural distrust of Catholics, based on an understanding of North American public culture rooted in a profoundly British and Protestant ordering of human society; an intellectual distrust of Catholics, based on a set of epistemological and philosophical ideas first elucidated in the English (Lockean) and Scottish (“Common Sense Realist”) Enlightenments and the British Whig tradition of political thought; and a nativist distrust of Catholics as deviant members of American society, a perception central to the Protestant mainstream’s duty of “boundary maintenance” (to utilize Emile Durkheim’s reading of how “outsiders” help “insiders” maintain social control). An examination of the long history of anti-Catholicism in the United States can be divided into three parts: first, an overview of the types of anti-Catholic animus utilizing the typology adumbrated above; second, a narrative history of the most important anti-Catholic events in U.S. culture (e.g., Harvard’s Dudleian Lectures, the Suffolk Resolves, the burning of the Charlestown convent, Maria Monk’s Awful Disclosures); and finally, a discussion of American Catholic efforts to address the animus.

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.

Dutch Multinational Enterprises in the United States: A Historical Summary

2005 ◽  
Vol 79 (2) ◽  
pp. 193-273 ◽  
Author(s):  
Mira Wilkins
Keyword(s):  
United States ◽  
Multinational Enterprises ◽  
The United States ◽  
Colonial Period ◽  
Living Standards ◽  
History Of ◽  
Royal Dutch Shell ◽  
Nineteenth And Twentieth Centuries ◽  
West India Company ◽  
National Economies

The story of Dutch business in America began in the colonial period and continues into the present. The early Dutch trading companies of the seventeenth century, including the Dutch West India Company, were followed in the nineteenth and twentieth centuries by such firms as the Holland-America Line, Unilever, Royal Dutch Shell, and NV Philips. The historical pattern of these Dutch businesses contributes to the growing literature on multinational enterprises (MNEs) and is relevant to recent debates on the historical convergence and/or divergence of living standards and productivity in national economies. An examination of the history of Dutch MNEs operating in the United States reveals some of the ways that these firms fit into the larger framework of Dutch business overall and provides a way to compare the strategies of Dutch MNEs with those of MNEs from other countries.

American Child Bride

2016 ◽  
Author(s):  
Nicholas L. Syrett
Keyword(s):  
United States ◽  
The United States ◽  
Colonial Period ◽  
Early Marriage ◽  
Cultural Norms ◽  
Social Forces ◽  
Moral Panics ◽  
American Child ◽  
History Of ◽  
Women And Girls

Most in the United States likely associate the concept of the child bride with the mores and practices of the distant past. But Nicholas L. Syrett challenges this assumption in his sweeping and sometimes shocking history of youthful marriage in America. Focusing on young women and girls—the most common underage spouses—Syrett tracks the marital history of American minors from the colonial period to the present, chronicling the debates and moral panics related to these unions. Although the frequency of child marriages has declined since the early twentieth century, Syrett reveals that the practice was historically far more widespread in the United States than is commonly thought. It also continues to this day: current estimates indicate that 9 percent of living American women were married before turning eighteen. By examining the legal and social forces that have worked to curtail early marriage in America—including the efforts of women's rights activists, advocates for children's rights, and social workers—Syrett sheds new light on the American public's perceptions of young people marrying and the ways that individuals and communities challenged the complex legalities and cultural norms brought to the fore when underage citizens, by choice or coercion, became husband and wife.

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.

California

2016 ◽  
Author(s):  
William J. Bauer
Keyword(s):  
United States ◽  
Native American ◽  
Political Activism ◽  
The United States ◽  
California Indians ◽  
Migrant Laborers ◽  
Indigenous Nations ◽  
Economic Practices ◽  
History Of ◽  
Politically Active

This chapter reviews the economic, cultural, and political history of California’s Native American communities. Throughout the twentieth century, scholars considered California Indians to be the United States’ most primitive indigenous people. Yet today, they are among the country’s most economically and politically active indigenous nations. This chapter explains how this economic and political activism is a product of a long history of adapting to changing circumstances. Before the arrival of Europeans, California Indians altered economic practices because of environmental change. Beginning in 1769, California Indians adjusted to the presence of Spanish colonists by using the missions to bolster their economies. In the 1830s and 1840s, California Indians raided Mexican ranchos for horses, which they exchanged with fur traders. In the late nineteenth and early twentieth centuries, California Indians worked as migrant laborers in the state’s agribusiness, and today operate some of the most successful gaming resorts in the United States.

From Pantheon to Indian Gallery: Art and Sovereignty on the Early Nineteenth-Century Cultural Frontier

2013 ◽  
Vol 47 (2) ◽  
pp. 313-337 ◽  
Author(s):  
ELIZABETH HUTCHINSON
Keyword(s):  
United States ◽  
Native American ◽  
Cultural Exchange ◽  
The United States ◽  
Washington Dc ◽  
Early Nineteenth Century ◽  
War Department ◽  
History Of ◽  
Indian Tribes ◽  
Selection Of

Between 1821 and 1842, Charles Bird King painted a series of portraits of Native American diplomats for Thomas L. McKenney, founding Superintendent of Indian Affairs. These pictures were hung in a gallery in McKenney's office in the War Department in Washington, DC, and were later copied by lithographers for inclusion in McKenney and James Hall's History of the Indian Tribes of the United States (1836–44). Significantly, the production and circulation of these portraits straddles a period of tremendous change in the diplomatic interactions between the United States and Native tribes. This essay analyzes a selection of these images for their complex messages about the sovereignty of Indian people and their appropriate interactions with European American culture. Paying particular attention to pictures of leaders of southern nations, including the Cherokee, Creek, and Seminole, I discuss the sitters' strategies of self-fashioning within the context of long-standing cultural exchange in the region. In addition, I offer a reading of the meaning of the Indian gallery as a whole that challenges the conventional wisdom that it is an archive produced exclusively to impose US control on the subjects included, arguing instead for the inclusion of portrait-making within this history of interaction.

Sign in / Sign up

Export Citation Format

Share Document