The Chinese in the Initiation of America's Pan-Indianism

2019 ◽  
Vol 45 (1) ◽  
pp. 70-92
Author(s):  
Tao Zhang

Despite some scholarly attention, the Native-American–Chinese association is mainly studied from the White perspective. One may get the impression that connections between the two similarly marginalized groups are either imagined or promoted by Whites for their own benefit. But, as a matter of fact, American Indians, joined by their White friends, did initiate associations with the Chinese out of their own racial considerations. One case in point is Pan-Indians’ reference to the Chinese in the process of forging a united and unique identity for the Indian race at the turn of the twentieth century. With those allusions, Native Americans were constructed into a group that was exceptional and progressive, benevolent and cosmopolitan—in short, a group that Whites should accept and respect as fellow Americans. Passively involved in proving Indians’ eligibility for American nationality, the Chinese emerged as racialized but less repugnant than they had been in Whites’ racist depictions. Pan-Indians’ citation of the Chinese thus registers the caution with which they navigated the constraints imposed by American racism in the late nineteenth and early twentieth centuries.

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.


2020 ◽  
pp. 54-78
Author(s):  
Katherine D. Moran

This chapter focuses on the depiction of Jacques Marquette as a model of civilizing empire. It talks about Marquette's admirers who drew on and transformed historical sources, hagiography, and even anti-Jesuit discourse to depict the Jesuit as a particularly effective civilizer because of his ability to embody gentleness and bravery at the same time, which they often described as his embodiment of both “female” and “male” attributes. The chapter also provides an analysis of the ongoing popularity of Henry Wadsworth Longfellow's 1855 epic poem, The Song of Hiawatha. It also argues that some turn-of-the-century Hiawatha readers invoked the poem's Marquette figure as a way to imagine and celebrate their own ongoing attempts at purportedly “peaceful” forms of conquest through the forced assimilation of Native Americans. The chapter ends with a review of the Marquette of late nineteenth- and early twentieth-century commemorations that became a prototypical embodiment of imperial vision of domination without violence.


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.


Pneuma ◽  
2009 ◽  
Vol 31 (1) ◽  
pp. 85-104
Author(s):  
Joseph Saggio

AbstractThis article chronicles the historical missiological development of the Assemblies of God USA with regard to Native American ministry from its early roots characterized primarily by a missions-driven model toward the emergence of a more indigenous-driven model that first became evident in the late 1940s. Although the missions-driven model is far from being a fait accompli, the vision of far-sighted missionaries and indigenous leadership has brought enormous progress since the early twentieth century. This article examines the early development of indigenous ministry from 1950 to 1987 and then reviews developments from 1988 up to the present time. The final section of the article focuses specifically on ongoing challenges to developing indigenous ministry among Native Americans.


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.


1981 ◽  
Vol 38 (2) ◽  
pp. 174-181
Author(s):  
John Dart

“Religious freedom for American Indians means something much more than going to church on Sunday. ‘It's an expanded frame of reference for them; religion is a part of their total culture,’ … Therein lies the beauty and complexity of the continuing tradition of Native American religiosity in this country.”


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