scholarly journals (Not) Forgotten

2021 ◽  
Vol 14 (1) ◽  
pp. 1-16
Author(s):  
E. Ornelas

In Minneapolis, Minnesota, the Franklin/Hiawatha encampment was established in the summer of 2018 only to be forcibly terminated during the winter of 2019, then revived again in 2020. Also called the “Wall of Forgotten Natives” by its inhabitants, this cluster of tents was comprised of houseless residents of the Twin Cities, many of whom were Native American. Recognizing the continued murder, dispossession, removal, forced assimilation, under-resourcing, and invisibility of Indigenous peoples, the moniker “Wall of Forgotten Natives” seems apt. Considering Agamben’s idea of the camp as a space of exclusion that is included within the purview of law, this essay argues that the camp is also a designation of what is forgotten, or what is excluded from settler memory, yet paradoxically included within the settler prerogative of elimination.

2017 ◽  
Vol 1 (1) ◽  
pp. 48-69
Author(s):  
Fritz Detwiler

Graham Harvey’s reconceptualisation of religion emphasises the relational world of indigenous peoples. His suggestion that religion revolves around negotiating with ‘our neighbours’ is particularly relevant to Native American ritual processes insofar as he extends ‘neighbours’ to other-species persons. Further, by emphasising ‘lived religion’, Harvey turns our attention to the significance of embodied religion as it expresses itself in ceremonial performances. Harvey’s approach is enriched by Ronald L. Grimes’ notion of the way in which indigenous rituals take us into the deep world of other-species communities through a gift exchange economy that promotes the wellbeing of everyone in the neighbourhood. The present discussion demonstrates the applicability of both Harvey’s and Grimes’ approaches to indigenous religious ritual processes by focusing on James R. Walker’s account of Oglala Sun Dancing. Walker constructs a fourstage ritual process from information he gathered while working as a physician on the Pine Ridge Reservation from 1896 to 1914. The entire process, from the declaration of the first candidates who announce their intention to make bodily sacrifices to the culmination of the ritual process in the last four days where the flesh sacrifices are made many months later, centres on re-establishing and promoting harmonious relations among the Oglala and between the Oglala and their other-species neighbours within the Sacred Hoop. The indigenous methodological approach interprets the process through Oglala cosmological and ontological categories and establishes the significance of Harvey’s approach to religion and Grimes’ approach to ritual in understanding embodied and lived religion.


IJOHMN ◽  
2017 ◽  
Vol 3 (6) ◽  
pp. 31-43
Author(s):  
V. Padmanaban

This work is a study on the works of Elizabeth Cook-Lynn who is proficient scholar and hails from South Dakotas and Sioux nations and their turmoil, anguish and lamentation to retrieve their lands and preserve their culture and race. Many a aboriginals were killed in the post colonization. Elizabeth Cook-Lynn grieves and her lamentation for the people of Dakotas yields sympathy towards the survived at Wounded Knee massacre and the great exploitation of the livelihood of the indigenous people and the cruelty of American Federal government. Treaty conserved indigenous lands had been lost due to the title of Sioux Nation and many Dakotas and Dakotas had been forced off from their homelands due to the anti-Indian legislation, poverty and federal Indian – white American policy. The whites had no more regard for or perceiving the native’s peoples’ culture and political status as considered by Jefferson’s epoch. And to collect bones and Indian words, delayed justice all these issues tempt her to write. The authors accuses that America was in ignorance and racism and imperialism which was prevalent in the westward movement. The natives want to recall their struggles, and their futures filled with uncertainty by the reality and losses by the white and Indian life in America which had undergone deliberate diminishment by the American government sparks the writer to back for the indigenous peoples. This multifaceted study links American study with Native American studies. This research brings to highlight the unchangeable scenario of the Native American who is in the bonds of as American further this research scrutinizes Elizabeth’s diplomacy and legalized decolonization theory which reflects in her literature career and her works but defies to her own doctrines.


1998 ◽  
Vol 7 (1) ◽  
pp. 132-140 ◽  
Author(s):  
EA Sackler

The author questions the concepts underlying ethnological collections of art and artifacts in the context of the Native American Graves Protection and Repatriation Act (NAGPRA). Alternatives to traditional Western anthropological and art historical methods of collection and display of sacred Native American material are found in traditional Native American philosophy and practice. The contemporary fashion among curators for contextualization of displayed objects from Indigenous cultures is critiqued in the light of broader ethical concerns regarding the appropriateness of collecting sacred objects from living Indigenous Peoples.


Author(s):  
Aubrey Jean Hanson ◽  
Sam McKegney

Indigenous literary studies, as a field, is as diverse as Indigenous Peoples. Comprising study of texts by Indigenous authors, as well as literary study using Indigenous interpretive methods, Indigenous literary studies is centered on the significance of stories within Indigenous communities. Embodying continuity with traditional oral stories, expanding rapidly with growth in publishing, and traversing a wild range of generic innovation, Indigenous voices ring out powerfully across the literary landscape. Having always had a central place within Indigenous communities, where they are interwoven with the significance of people’s lives, Indigenous stories also gained more attention among non-Indigenous readers in the United States and Canada as the 20th century rolled into the 21st. As relationships between Indigenous Peoples (Native American, First Nations, Métis, and Inuit) and non-Indigenous people continue to be a social, political, and cultural focus in these two nation-states, and as Indigenous Peoples continue to work for self-determination amid colonial systems and structures, literary art plays an important role in representing Indigenous realities and inspiring continuity and change. An educational dimension also exists for Indigenous literatures, in that they offer opportunities for non-Indigenous readerships—and, indeed, for readers from within Indigenous nations—to learn about Indigenous people and perspectives. Texts are crucially tied to contexts; therefore, engaging with Indigenous literatures requires readers to pursue and step into that beauty and complexity. Indigenous literatures are also impressive in their artistry; in conveying the brilliance of Indigenous Peoples; in expressing Indigenous voices and stories; in connecting pasts, presents, and futures; and in imagining better ways to enact relationality with other people and with other-than-human relatives. Indigenous literatures span diverse nations across vast territories and materialize in every genre. While critics new to the field may find it an adjustment to step into the responsibility—for instance, to land, community, and Peoplehood—that these literatures call for, the returns are great, as engaging with Indigenous literatures opens up space for relationship, self-reflexivity, and appreciation for exceptional literary artistry. Indigenous literatures invite readers and critics to center in Indigeneity, to build good relations, to engage beyond the text, and to attend to Indigenous storyways—ways of knowing, being, and doing through story.


Author(s):  
John Corrigan ◽  
Lynn S. Neal

Settler colonialism was imbued with intolerance towards Indigenous peoples. In colonial North America brutal military force was applied to the subjection and conversion of Native Americans to Christianity. In the United States, that offense continued, joined with condemnations of Indian religious practice as savagery, or as no religion at all. The violence was legitimated by appeals to Christian scripture in which genocide was commanded by God. Forced conversion to Christianity and the outlawing of Native religious practices were central aspects of white intolerance.


PMLA ◽  
1994 ◽  
Vol 109 (5) ◽  
pp. 982-994 ◽  
Author(s):  
Nancy J. Peterson

The deconstruction of history by poststructuralists and some philosophers of history has occurred at the moment when women and indigenous peoples have begun to write their own historical accounts. Louise Erdrich's historical novel, Tracks, brings into focus the necessity and the difficulties of writing Native American history in a postmodern epoch. The novel addresses two crucial issues: the referential value of history (If it is impossible to know the past fully, is it impossible to know the past at all?) and the status of history as narrative (If history is just a story, how is it possible to discriminate between one story and another?). Erdrich's novel suggests the need for indigenous histories to counter the dominant narrative, in which the settling of America is “progress,” but also works toward a new historicity that is neither a simple return to historical realism nor a passive acceptance of postmodern historical fictionality.


Antiquity ◽  
2008 ◽  
Vol 82 (315) ◽  
pp. 189-198 ◽  
Author(s):  
Robert W. Park

Instances of cultural interaction between Norse and native American have long been accepted. But current archaeological research recognises that the indigenous peoples of the north were themselves diverse and had diverse histories. Here the author shows that the culture of one of them, the Dorset people, owed nothing to the Norse and probably had no contact with them.


2020 ◽  
Vol 85 (2) ◽  
pp. 263-278
Author(s):  
A.J. White ◽  
Samuel E. Munoz ◽  
Sissel Schroeder ◽  
Lora R. Stevens

The occupation history of the Cahokia archaeological complex (ca. AD 1050–1400) has received significant academic attention for decades, but the subsequent repopulation of the region by indigenous peoples is poorly understood. This study presents demographic trends from a fecal stanol population reconstruction of Horseshoe Lake, Illinois, along with information from archaeological, historical, and environmental sources to provide an interpretation of post-Mississippian population change in the Cahokia region. Fecal stanol data indicate that the Cahokia region reached a population minimum by approximately AD 1400, regional population had rebounded by AD 1500, a population maximum was reached by AD 1650, and population declined again by AD 1700. The indigenous repopulation of the area coincides with environmental changes conducive to maize-based agriculture and bison-hunting subsistence practices of the Illinois Confederation. The subsequent regional depopulation corresponds to a complicated period of warfare, epidemic disease, Christianization, population movement, and environmental change in the eighteenth century. The recognition of a post-Mississippian indigenous population helps shape a narrative of Native American persistence over Native American disappearance.


2017 ◽  
Vol 41 (2) ◽  
pp. 115-138 ◽  
Author(s):  
Isaiah Lorado Wilner

Narratives of innocence are stories born of the dispossession of bodies from lands that continue to serve as vectors of violence, reenacting the scene that created them. The term was introduced by Boyd Cothran to describe the cunning afterlife of conflicts between settler states and indigenous peoples: state violence yields stories that reiterate erasure, weaponizing memory to forget the lessons of colonization. In a situation of violence that produces silence, names resonate as instruments of clarity, cutting through erasure. Genocide is a name historians are now using to describe a process of erasure that created modern California, a process indigenous people have long discussed that narratives of innocence have silenced. Through a reading of Cothran's book Remembering the Modoc War and Benjamin Madley's book An American Genocide against an older literary genre on violence ranging from Dee Brown's Bury My Heart at Wounded Knee to Cormac McCarthy's Blood Meridian, I take California as an emblem of a profound alteration in the way the United States processes the trace memory of indigenous erasure. A historical reckoning is now underway as indigenous people reembody their occupied geographies, returning their stories to the land and, in the process, reconfiguring the national narrative.


Author(s):  
Frederick E. Hoxie

The Oxford Handbook of American Indian History guides readers to major topics and themes in the Native American past and helps them to identify major resources for further study and research. The book presents the story of the indigenous peoples who lived—and live—in the territory encompassed by the modern United States. Its chapters, by both Native and non-Native scholars, describe the major aspects of the historical change that occurred over the past 500 years as the continent was transformed from an “undiscovered” Native land to the seat of the world’s most powerful nation-state. It accomplishes this task with chapters that focus on significant periods of upheaval and change, place-based histories of major centers of indigenous culture, and overviews of major aspects of Indian community and national life.


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