Circulating Silver

2019 ◽  
pp. 32-57
Author(s):  
Jenny Tone-Pah-Hote
Keyword(s):  
Native American ◽  
American Indian ◽  
Native People ◽  
Native American Church

Silversmiths made objects that were beautiful and that could render important symbols of the Native American Church. They communicated ideas and images that served as public representations of this religion as Native people exchanged these objects. The emergence and spread of Peyotism from the Kiowa, Comanche, and Apache reservation began to generate new Kiowa and American Indian identities. The jewellery and emerging identities parallel one another. Kiowas and others communicated these changes through painting, photography, clothing, and through jewellery itself.

The Exiles: Native Survivance and Urban Space in Downtown Los Angeles

2018 ◽  
Vol 42 (3) ◽  
pp. 155-182
Author(s):  
Liza Black
Keyword(s):  
Native American ◽  
Los Angeles ◽  
American Indian ◽  
Urban Space ◽  
Urban Studies ◽  
Native People ◽  
Independent Film ◽  
Urban Experience ◽  
History Of ◽  
Cultural Agency

The 1961 independent film The Exiles is remarkable for many reasons. Nonprofessional Native actors played themselves, created their own dialogue, and developed the storyline, for example, and the film positions itself as documentary and ethnography in ways that validate these Native interventions. Although The Exiles is fundamentally a portrait of American Indian life in Los Angeles, readings from film and urban studies primarily focus on filmmaking technique. As a result of this critical focus, the film's significance in regard to the cultural agency and urban history of Native peoples becomes secondary, and urban Natives are erroneously depicted as anomalous as well. Looking closely at Yvonne Williams, the female Native protagonist, I find that the film embodies Native American survivance through capturing an urban experience that was controlled by Native people more than any other filmic representation up to that point. This article argues for the tremendous import of The Exiles by highlighting the ways in which it challenges expectations of modern Indian people.

American Indian Activism after 1945

2016 ◽  
Author(s):  
Bradley Shreve
Keyword(s):  
Native American ◽  
World War Ii ◽  
American Indian ◽  
American Indians ◽  
Energy Resource ◽  
Well Being ◽  
The United States ◽  
Native People ◽  
Treaty Rights ◽  
1960S And 1970S

American Indian activism after 1945 was as much a part of the larger, global decolonization movement rooted in centuries of imperialism as it was a direct response to the ethos of civic nationalism and integration that had gained momentum in the United States following World War II. This ethos manifested itself in the disastrous federal policies of termination and relocation, which sought to end federal services to recognized Indian tribes and encourage Native people to leave reservations for cities. In response, tribal leaders from throughout Indian Country formed the National Congress of American Indians (NCAI) in 1944 to litigate and lobby for the collective well-being of Native peoples. The NCAI was the first intertribal organization to embrace the concepts of sovereignty, treaty rights, and cultural preservation—principles that continue to guide Native activists today. As American Indian activism grew increasingly militant in the late 1960s and 1970s, civil disobedience, demonstrations, and takeovers became the preferred tactics of “Red Power” organizations such as the National Indian Youth Council (NIYC), the Indians of All Tribes, and the American Indian Movement (AIM). At the same time, others established more focused efforts that employed less confrontational methods. For example, the Native American Rights Fund (NARF) served as a legal apparatus that represented Native nations, using the courts to protect treaty rights and expand sovereignty; the Council of Energy Resource Tribes (CERT) sought to secure greater returns on the mineral wealth found on tribal lands; and the American Indian Higher Education Consortium (AIHEC) brought Native educators together to work for greater self-determination and culturally rooted curricula in Indian schools. While the more militant of these organizations and efforts have withered, those that have exploited established channels have grown and flourished. Such efforts will no doubt continue into the unforeseeable future so long as the state of Native nations remains uncertain.

scholarly journals Regulation of peyote (Lophophora williamsii: Cactaceae) in the U.S.A: A historical victory of religion and politics over science and medicine

2017 ◽  
Vol 11 (1) ◽  
pp. 147-156
Author(s):  
Martin Terry ◽  
Keeper Trout
Keyword(s):  
Native American ◽  
Native Americans ◽  
American Indian ◽  
Religion And Politics ◽  
Regulatory Requirements ◽  
Native American Church ◽  
Regulatory Status ◽  
The Usa ◽  
Bona Fide ◽  
Compare And Contrast

The peyote cactus, Lophophora williamsii, is presently classified as a Schedule 1 Controlled Substance in the USA, with an exemption for use as a sacrament in bona fide religious ceremonies of the Native American Church (NAC). Any botanist or other researcher seeking to work with peyote or any of its alkaloids, must com-ply with applicable (nontrivial) regulatory requirements. This paper presents an examination of the prohibition efforts that paved the way for current peyote regulation, accompanied by documentation of the religion-based political origins of such efforts, which involved the "acculturation" of Native Americans (i.e., the destruction of American Indian cultures). We also look at the historical emergence of a nationally organized and coordinated effort by missionaries and other prohibitionists to sell a federal anti-peyote law to Congress, which manifested itself repeatedly over a period of more than fifty years, before finally realizing success in the Controlled Substances Act of 1970. In view of ongoing changes in the legal/regulatory status of Cannabis sp. (another Schedule 1 plant that was targeted for illegality during the prohibitionists' rise to political predominance), we compare and contrast the two plants with speculation on peyote’s future.

scholarly journals The Alaska Native/American Indian experience of hepatitis C treatment with sofosbuvir-based direct-acting antivirals

2021 ◽  
Author(s):  
Lisa Townshend-Bulson ◽  
Elena Roik ◽  
Youssef Barbour ◽  
Dana Bruden ◽  
Chriss Homan ◽  
...  
Keyword(s):  
Native American ◽  
Hepatitis C ◽  
American Indian ◽  
Alaska Native ◽  
Sustained Virologic Response ◽  
Real Life ◽  
Virologic Response ◽  
Native People ◽  
Common Symptom ◽  
Direct Acting

AbstractBackgroundDirect-acting antiviral (DAA) drugs have been effective in the treatment of chronic hepatitis C virus (HCV) infection. Limited data are available on safety, tolerability, and efficacy in American Indian or Alaska Native people. We aim to evaluate the treatment outcomes of sofosbuvir-based regimens for treatment of HCV in a real life setting in Alaska Native/American Indian (AN/AI) people.MethodsAN/AI patients within the Alaska Tribal Health System with confirmed positive anti-HCV and HCV RNA, who were 18 years of age and older were included in the study. Pretreatment baseline patient characteristics, treatment efficacy based on sustained virologic response (SVR) 12 weeks after treatment completion, and adverse effects were assessed. The following treatments were given according to the American Association for the Study of Liver Diseases/Infectious Disease Society of America (AASLD/IDSA) HCV Guidance: ledipasvir/sofosbuvir, sofosbuvir plus weight-based ribavirin, and sofosbuvir/velpatasvir.ResultsWe included 501 patients with a mean age of 54.3 (range 21.3 -78.3) in the study. Overall SVR was achieved in 95.2% of patients who received one of the three DAA regimens. For those with cirrhosis, overall SVR was 92.8% and for those with genotype 3 91.1% achieved SVR. The most common symptom experienced during treatment was headache. Joint pain was found to decrease during treatment. One person discontinued sofosbuvir plus ribavirin due to myocardial infarction and one discontinued sofosbuvir/velpatasvir due to urticaria.ConclusionsIn the real-world setting, sofosbuvir-based treatment is safe, effective, and well tolerated in AN/AI patients. Sustained virologic response was high regardless of HCV genotype or cirrhosis status.

scholarly journals The Alaska Native/American Indian experience of hepatitis C treatment with sofosbuvir-based direct-acting antivirals

PLoS ONE ◽  
2021 ◽  
Vol 16 (12) ◽  
pp. e0260970
Author(s):  
Lisa Townshend-Bulson ◽  
Elena Roik ◽  
Youssef Barbour ◽  
Dana J. T. Bruden ◽  
Chriss E. Homan ◽  
...  
Keyword(s):  
Native American ◽  
Hepatitis C ◽  
American Indian ◽  
Alaska Native ◽  
Sustained Virologic Response ◽  
Real Life ◽  
Virologic Response ◽  
Native People ◽  
Common Symptom ◽  
Direct Acting

Background Direct-acting antiviral (DAA) drugs have been effective in the treatment of chronic hepatitis C virus (HCV) infection. Limited data are available on safety, tolerability, and efficacy in American Indian or Alaska Native people. We aim to evaluate the treatment outcomes of sofosbuvir- based regimens for treatment of HCV in a real life setting in Alaska Native/American Indian (AN/AI) people. Methods AN/AI patients within the Alaska Tribal Health System with confirmed positive anti-HCV and HCV RNA, who were 18 years of age and older were included in the study. Pretreatment baseline patient characteristics, treatment efficacy based on sustained virologic response (SVR) 12 weeks after treatment completion, and adverse effects were assessed. The following treatments were given according to the American Association for the Study of Liver Diseases/Infectious Disease Society of America (AASLD/IDSA) HCV Guidance: ledipasvir/sofosbuvir, sofosbuvir plus weight-based ribavirin, and sofosbuvir/velpatasvir. Results We included 501 patients with a mean age of 54.3 (range 21.3–78.3) in the study. Overall SVR was achieved in 95.2% of patients who received one of the three DAA regimens. For those with cirrhosis, overall SVR was 92.8% and for those with genotype 3 91.1% achieved SVR. The most common symptom experienced during treatment was headache. Joint pain was found to decrease during treatment. One person discontinued sofosbuvir plus ribavirin due to myocardial infarction and one discontinued sofosbuvir/velpatasvir due to urticaria. Conclusions In the real-world setting, sofosbuvir-based treatment is safe, effective, and well tolerated in AN/AI patients. Sustained virologic response was high regardless of HCV genotype or cirrhosis status.

scholarly journals Let Them Be Heard: Bringing Native American Experience Closer in Teaching

2018 ◽  
Vol 53 (s1) ◽  
pp. 395-412
Author(s):  
Edyta Wood
Keyword(s):  
Native American ◽  
Native Americans ◽  
Critical Race Theory ◽  
American Indian ◽  
Point Of View ◽  
Native People ◽  
Tribal Critical Race Theory ◽  
Theoretical Frameworks ◽  
Native Peoples ◽  
Native Studies

Abstract Teaching about Native Americans, especially as a non-Native person, involves a number of complications. The experience and histories of Indigenous peoples have often been presented from the point of view of the Euroamerican hegemonic power and complicated by a long pattern of colonization, including education. As a result, Native peoples themselves as well as outsiders have been mostly exposed to the dominant culture’s perspectives of Native Americans, often being stereotyped and reductive. The aim of the present paper is to examine the theoretical frameworks advanced by American Indian scholars and educators who demonstrate the methods which expose colonization and show the fundamental Native concepts needed to be involved in the pedagogies concerning Indigenous people. The primary consideration is to be guided by Native peoples' own concepts in trying to avoid perpetuating the colonizing pattern. Bryan McKinley Jones Brayboy (a Lumbee scholar and educator) advanced the Tribal Critical Race Theory, which offers a comprehensive framework which can provide useful guidelines for teaching about Native Americans. The paper also offers suggestions for implementing this framework in the classroom such as using contemporary Native American autobiographical writing, involving the concept of performance or digital resources like those developed by Craig Howe, an Oglala Sioux, and the Center for American Indian Research and Native Studies. Exposing students to Native people through Indigenous people's own stories and resources may be helpful in presenting them as real people. Such an approach may help students to be able to hear and access Native peoples’ own voices sharing their lives, which can contribute to bringing their experience closer to students.

scholarly journals Making Religion on the Reservation

2017 ◽  
Author(s):  
Tisa Wenger
Keyword(s):  
Native American ◽  
Native Americans ◽  
Pacific Northwest ◽  
Religious Freedom ◽  
The United States ◽  
Native People ◽  
Ghost Dance ◽  
Colonial Society ◽  
Native American Church ◽  
The Pacific

This chapter explores the dilemmas of religious freedom for a very different colonized population: the indigenous people whose dispossession marked the very foundation of the United States as a settler-colonial society. It explores the limited utility of this ideal for Native Americans in the 1890 Ghost Dance, the Indian Shaker churches of the Pacific Northwest, and the Peyote movement that institutionalized as the Native American Church. While religious freedom claims sometimes served indigenous assertions of cultural and political self-determination, Native people often found their traditions transformed in the process. Across these movements, Indians found their religious freedom claims limited by the cultural biases and coercive structures of settler-colonial rule.

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