War, Masculinity, and Native Americans

Author(s):  
Kathleen Glenister Roberts

This chapter draws on several years of ethnographic research on Native American ceremonials to examine the metaphor of the “warrior” in some Native American communities. It discusses their views of “war,” which are expressed both in military service and in other contexts within their communities. Their perspective on war is at times an ancient one, and has impacted American history more than most non-Natives understand. Because this misunderstanding has through history often led to continued disrespect on the part of non-Natives, the chapter uses an ethnographic approach to explain the warrior ideal in the voices of those who fight to defend their homes and their cultural communities.

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.


2021 ◽  
Vol 17 (42) ◽  
pp. 100
Author(s):  
Zouankouan Stéphane Beugre

Cet article vise à montrer comment dans la philosophie postmoderne et avec le postmoderne, les « native americans » qui étaient « invisibles » dans la période de l’Eurocentrisme sont passés d’une « invisibilité » à une visibilité véritable. Puisque désormais ils ont droit à la parole et donc ils disent leur part de vérité sur l’histoire des États-Unis et sur leurs propres histoires à eux telle que vécues avec les euro-américains. A travers donc les théories de la déconstruction et de l’historicisme, l’étude a fait remarquer que les « native americans » ont une visibilité dans le monde postmoderne et plus précisément aux États-Unis à travers une visibilité liée à la réclamation de leurs terres, à travers une visibilité liée à la réécriture de l’histoire américaine, d’une part à enseigner sur eux et d’autre part à enseigner sur l’origine des États-Unis ; et enfin à travers une visibilité liée à la restauration et la restitution de leur héritage culturel, cet héritage culturel que les survivants des génocides possèdent et font rayonné. Il faut par ailleurs ajouter que ce passage du statut d’invisibles à la visibilité à trois niveaux (réclamation de leurs terres, réécriture de l’histoire américaine, restauration et restitution de leur héritage culturel) marque un tournant décisif dans la vie des États-Unis et c’est à juste titre que Joe Biden, le Président américain a choisi novembre 2021 pour célébrer l’héritage des «Native Americans».   This article aims to show how in postmodern philosophy and with the postmodern, "native americans" who were "invisible" in the period of Eurocentrism went from "invisibility" to true visibility. Since now they have the right to speak and therefore they can tell their share of the truth about the history of the United States and their own stories as they used to live them since their contact with Euro-Americans. So through the theories of deconstruction and historicism, this study pointed out that “native americans” have visibility in the postmodern world and more precisely in the contemporary United States through a visibility linked to the claim of their lands, through a visibility linked to the rewriting of American history, on the one hand that taught about them and on the other hand that taught about the origin of the United States; and finally through a visibility linked to the restoration and restitution of their cultural heritage, this cultural heritage that the survivors of genocides possess and promote proudly. It should also be added that this passage from the status of invisibility to visibility at three levels (claim of their lands, rewriting of American history, restoration and restitution of their cultural heritage) indicates a decisive turning point in the history of the United States and it is with good reason that Joe Biden, the American President, declared November 2021 to celebrate Native American Heritage.


1858 ◽  
Vol 2 ◽  
pp. 203-212
Author(s):  
Daniel Wilson ◽  
Robert Chambers

The author, having visited North America, describes the copper deposits found on the shores of the Great Lakes and the techniques used by the native peoples of these regions to work this metal into tools and weaponry. He also discusses the discovery of tropical conch shells in this area and the burial practices of some of the native peoples. It is noted that the native Americans hammered the copper into shape while it was cold as they did not use smelting. He concludes by contrasting the geographical factors that he believes affected European and North American history and making some generalisations about the racial characteristics of European and native American peoples.


2021 ◽  
Vol 0 (44) ◽  
pp. 72-93
Author(s):  
Huda Kadhim Alwan ◽  

The United States government allowed Native Americans to abandon their reservations in the 1950s and 1960s. The historical, social, and cultural backgrounds shaped the forms and themes of works by American Indian writers who urged people to refuse their culture's sense of shame. Moreover, their behavior corresponded with the restoration of individuals to their rituals after disappointment, loss of sense of life, and mental illness performed from the influence of mainstream American society. Among these writers, N. Scott Momaday and Leslie Marmon Silko participate in similar interest in portraying characters caught between indigenous beliefs and white mainstream standards. The construction of national identity in the first modernist Native American Novel, House Made of Dawn (1968) by N. Scott Momaday is tackled in this research. This novel illustrates the healing tale of a young Native American man who, after his return from military service in World War II, suffers from spiritual and psychological illness. The protagonist is isolated from his parents due to his traumatic experience of a foreign war and his problematic genealogy that stems from the orphanage. He is isolated from the land that offers his identity and his culture. In order to gain a consistent sense of identity with the aid of oral traditions and ancient ceremonials of Navajo and pueblo cultures, he begins a ritualistic journey that ultimately leads him to reintegrate with his people and culture. This research illustrates how the construction of national identity is a critical theme for American Indians and contemporary Native American authors.


2014 ◽  
Vol 2 (2) ◽  
Author(s):  
John A. Anton

Gettysburg’s legacy is a well-chronicled highlight of American history. However, its significance as a revered battleground overshadows a forgotten Iroquoian group (Susquehannock) that occupied the region. The battlefield contains a diabase outcrop known as Devil’s Den that displays rounded blocks and weathered rectangular joints. Field reconnaissance identified a leaning rock slab that forms openings aligned to the summer and winter solstices. Moreover, the rock openings align with the rising and setting of Pleiades and Sirius, respectively, stellar objects tracked by northeastern Native Americans for agricultural and religious purposes. A petroglyph-bearing rock shadowed by the slab is the first known occurrence of petroglyphs in Adams County and only the 22nd documented case in Pennsylvania. Petroglyphs relating to select cardinal directions, Ursa major, and Manitou (Great Spirit manifestations) were situated for sunlight to interact with them during certain times of the year. The discovery of an Iroquoian calendar implies the region was utilised by a sedentary society.


2011 ◽  
Author(s):  
Elizabeth Focella ◽  
Jessica Whitehead ◽  
Jeff Stone ◽  
Stephanie Fryberg ◽  
Rebecca Covarrubias

2019 ◽  
Vol 42 (2) ◽  
pp. 32-39
Author(s):  
LaNada War Jack

The author reflects on her personal experience as a Native American at UC Berkeley in the 1960s as well as on her activism and important leadership roles in the 1969 Third World Liberation Front student strike, which had as its goal the creation of an interdisciplinary Third World College at the university.


2018 ◽  
Vol 6 (9) ◽  
pp. 5
Author(s):  
Poonam Chourey

The research expounded the turmoil, uproar, anguish, pain, and agony faced by native Indians and Native Americans in the South Dakota region.  To explain the grief, pain and lamentation, this research studies the works of Elizabeth Cook-Lyn.  She laments for the people who died and also survived in the Wounded Knee Massacre.  The people at that time went through huge exploitation and tolerated the cruelty of American Federal government. This research brings out the unchangeable scenario of the Native Americans and Native Indians.  Mr. Padmanaban shed light on the works of Elizabeth Cook-Lynn who was activist.  Mr. Padmanaban is very influenced with Elizabeth Cook-Lynn’s thoughts and works. She hails from Sioux Community, a Native American.  She was an outstanding and exceptional scholar.  She experienced the agony and pain faced by the native people.  The researcher, Mr. Padmanaban is concerned the sufferings, agony, pain faced by the South Dakota people at that time.  The researcher also is acknowledging the Indian freedom fighters who got India independence after over 200 years of sufferings.  The foreign nationals entered our country with the sole purpose of business.  Slowly and steadily the took over the reign of the country and ruled us for years, made all of us suffer a lot.


Journal ◽  
2015 ◽  
Vol 4 ◽  
Author(s):  
Carole McGranahan

How do we teach undergraduate students to think ethnographically, to recognize something as ethnographic and not just as qualitative? Importantly, how do we do so not in the field, where students might learn by doing their own research, but in the static classroom? One approach is to have students cultivate a concept, awareness, and practice of an ethnographic sensibility, that is, of a sense of the ethnographic as the lived expectations, complexities, contradictions, possibilities, and ground of any given cultural group. Such a view opens up an understanding of ethnography and ethnographic research as more than available qualitative methods. Instead, it takes an ethnographic approach to be an epistemological one. Yet, how might we do this? In this article, I discuss my pedagogical strategies for teaching students an ethnographic sensibility without having them conduct fieldwork. I argue that it is both possible and valuable to generate an ethnographic sensibility in the classroom. 


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