American Indian quarterly最新文献

{"title":"FREEDOM, LAW, AND PROPHECY: A Brief History of Native American Religious Resistance","authors":"L. Irwin","doi":"10.2307/1185587","DOIUrl":"https://doi.org/10.2307/1185587","url":null,"abstract":"In August 1978, the American Indian Religious Freedom Act (AIRFA) was passed by Congress as a guarantee of constitutional protection of First Amendment rights for Native Americans. This act was passed as an attempt to redress past wrongs by the federal government or its agents. That history of legal suppression was due to \"the lack of a clear, comprehensive and consistent Federal policy [which] has often resulted in the abridgement ofreligious freedom for traditional American Indians.\" The summary text of this act' states: Henceforth it shall be the policy of the United States to protect and preserve for American Indians their inherent right of freedom to believe, express, and exercise the traditional religions of the American Indian, Eskimo, Aleut, and Native Hawaiians, including but not limited to access to sacred sites, use and possession of sacred objects and freedom to worship through ceremonials and traditional rites. It is perhaps hard for those unfamiliar with the history of Native American religious oppression to realize that in our own lifetimes it continues to be difficult or impossible for Native Americans to freely practice their religions. The suppression of those practices has been pervasive to such a degree that AIRFA has proven to be insufficient to grant the freedom that many Native Americans feel is necessary for the complete affirmation of their respective religious identities. What is the background that necessitated AIRFA and what directions have issues of religious affirmation taken since this act became law? Perhaps the most suppressive laws regarding religious freedom were those promulgated by the Bureau of Indian Affairs for the Indian Courts, known as the Indian Religious Crimes Code. These laws were first developed in 1883 by Secretary of the Interior Henry Teller as a means to prohibit Native American ceremonial activity under pain of imprisonment. Teller's general guidelines to all Indian agents ordered them to discontinue dances and feasts as well as instructing them to take steps with regard to all medicine. men, \"who are always found in the anti-progressive party . . to compel these impostors to abandon this deception and discontinue their practices, which are not only without benefit to them but positively injurious to them.\"2 Religious offenses on the reservations were later codified by the CommisLee Irwin is an Associate Professor of Religious Studies at the College of Charleston in South Carolina.","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"21 1","pages":"35"},"PeriodicalIF":0.0,"publicationDate":"1997-01-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185587","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68490087","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Shaker Church and the Indian Way in Native Northwestern California","authors":"Thomas Buckley","doi":"10.2307/1185585","DOIUrl":"https://doi.org/10.2307/1185585","url":null,"abstract":"The Indian Shaker Church originated on Puget Sound in 1882 and was brought into Native northwestern California in 1926. Outsider scholars have often reduced it to the status of a minor \"crisis cult\" or \"revitalization movement,\" as opposed to a real-that is, \"traditional\"-Indian religion. Reports that California Shakers rejected all indigenous ceremonialism as \"sinful\" and anti-Christian while asserting that the new religion was a purely Native way, best closed to non-Indians, appeared to support this view (Barnett 1957: 142-143). While converted elders quietly defended the Church as a \"continuation\" of traditional ways (in Gould and Furukawa 1966: 59) they seemed, to some, to be deluding themselves in a struggle to maintain their Indian identities while becoming pseudo-Christians. But even outsiders do well to listen closely to what the elders say and to think long on it, as local people well know. The notion that the Shaker Church is a \"continuation\" of an authentic Indian spirituality-an \"evolution\" of it, as a Church member said to me in 1978-rings false only as long as we viewmodern NativeAmerican history in terms of polarities-Indian/Christian, traditionalist/Shaker, this faction/that faction, and the rest (as anthropologists once did habitually). Perhaps it helps to view Native/European as the typal opposition, of which all the others are tokens, and to remember that it was, first, racist Europeans who insisted on its validity? But this, too, is over simple: the Indian Shakers themselves have insisted on a rigid us/ them, inside/outside dichotomy (Gould and Furukawa 1966: 57-64), whether such oppositional dualism was \"traditional\" or the result of acculturation to \"European\" modes of thought (e.g., Buckley 1984). Something more complex may be going on here, revealed in part by the powerful reemergence of indigenous ceremonialism that has occurred in northwestern California as elsewhere in Indian Country during the past two decades. The contemporary emergence of forms of religious life that non-Indian anthropologists and Native people alike once viewed as utterly gone should alert us to the possibility that, yes, innovations like the Shaker Church have indeed been continuations of Native traditions, and that-perhaps more difficult to see-reemergent traditions are themselves continuations or evolutions of modern innovations like the Shaker Church. That is, theoretically, that such seemingly diametrically op-","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"21 1","pages":"1"},"PeriodicalIF":0.0,"publicationDate":"1997-01-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185585","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68489958","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Methodological Approaches to Native American Narrative and the Role of Performance","authors":"Randall T. Hill","doi":"10.2307/1185590","DOIUrl":"https://doi.org/10.2307/1185590","url":null,"abstract":"ed until one is left with a seemingly irreconcilable pair-which is then \"mediated\" by a third term presented in the narrative that serves to \"invert\" the original binary. Thus, mythical thought serves to \"provide a logical model capable of overcoming contradictions.\" Livi-Strauss, particularly, focuses on the recurrent structures of the narratives and thus ignores or downplays the particularities of specific performances by individual performers. All of the theorists and methods reviewed thus far-Schoolcraft's psychogenic evolutionism, Boas' cultural anthropology, and Livi-Strauss' structural anthropology-involve constructing texts and then analyzing them on the basis of oral theories of meaning. These scholars were primarily interested in, first, discovering emergent patterns in Native discourse through documentation and, 118 American Indian Quarterly/Winter 1997/Vol. 21(1) This content downloaded from 157.55.39.120 on Mon, 05 Sep 2016 06:19:32 UTC All use subject to http://about.jstor.org/terms The Role of Performance secondly, relating those patterns to the mental processes of Native peoples by speculating on the functions of mythic narratives within Native cultures. Thus they are equally considered the founders of both translation theory and myth theory of Native stories. Their influences on contemporary translation theory are apparent in the work of such scholars as Dennis Tedlock, Dell Hymes, and Larry Evers. Tedlock, Hymes and Evers limit themselves to linguistic and ethnographic research programs that result in an \"ethnopoetics of native texts\" (Tedlock 1983:4). Performance figures prominently in the work of these ethnographers of performance, but as a problem to be solved by codifying verbal and non-verbal behaviors in writing rather than as a guiding metaphor through which they approach the literatures of Native Americans. Their research is not under indictment here-they make possible the reading/hearing of Native texts by non-Native people and their work also takes performance as the object of inquiry. The structuralist-social scientific scholars, including Schoolcraft, Boas, and LUvi-Strauss, collected narratives that would perhaps otherwise be lost to today's scholars. Their methods, though, in many ways occluded the object of their investigation. They did not fully acknowledge translator biases, and they failed to recognize that the telling of the tale to a collaborator or amanuensis constituted a performance. There is no particular focus on the role of performance in the tales told or on performance in the lifeways of the people. Archetypal-Mythic Criticism While Schoolcraft, Boas and LUvi-Strauss each produced critical essays on myths and their cultural implications, the contemporary body of literature focusing on myths and archetypes in Native American narratives is significantly larger and more complex. These scholars examine mythic characters (Radin 1956), types (Feldman 1965), themes (Lowie 1908; Waterman 1914; Dundes 1984), v","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"21 1","pages":"111"},"PeriodicalIF":0.0,"publicationDate":"1997-01-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185590","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68490163","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Kiowa Religion in Historical Perspective","authors":"B. Kracht","doi":"10.2307/1185586","DOIUrl":"https://doi.org/10.2307/1185586","url":null,"abstract":"I remember her most often at prayer. She made long, rambling prayers out of suffering and hope, having seen many things. I was never sure that I had the right to hear, so exclusive were they of all mere custom and company. The last time I saw her she prayed standing by the side of her bed at night, naked to the waist, the light of a kerosene lamp moving upon her dark skin. Her long black hair, always drawn and braided in the day, lay upon her shoulders and against her breasts like a shawl. I do not speak Kiowa, and I never understood her prayers, but there was something inherently sad in the sound, some merest hesitation upon the syllables of sorrow. She began in a high and descending pitch, exhausting her breath to silence; then again and again-and always the same intensity of effort, of something that is, and is not, like urgency in the human voice. Transported so in the dancing light among the shadows of her room, she seemed beyond the reach of time. [Momaday 1987 11969}:10]","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"21 1","pages":"15"},"PeriodicalIF":0.0,"publicationDate":"1997-01-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185586","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68489988","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"White Eyes' Lies and the Battle for dzil nchaa si'an","authors":"J. R. Welch","doi":"10.2307/1185589","DOIUrl":"https://doi.org/10.2307/1185589","url":null,"abstract":"","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"21 1","pages":"75"},"PeriodicalIF":0.0,"publicationDate":"1997-01-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185589","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68490101","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Like \"Reeds through the Ribs of a Basket\": Native Women Weaving Stories","authors":"K. Blaeser","doi":"10.2307/1185711","DOIUrl":"https://doi.org/10.2307/1185711","url":null,"abstract":"Over morning coffee in a Michigan bookstore, we are talking about Native literature: reading it, teaching it, theorizing it, living it. We are searching for interpretive ground, a critical center. It doesn't take long to realize that the center inhabits shifting ground, borderland in motion. Mixed blood, margins, cross blood, mixed culture, frontier space.... We are pretty serious about the discussion, as serious as you can get about trickster territory, especially before noon. Then Patrick LeBeau talks about that old photo he saw. Indian students from Pratt's infamous Carlisle boarding school marching in a bigparade at the 1893 World's Fair and Columbian Exhibition in Chicago. They all carry an instrument or emblem of the trade they have been taught. Tools of the farmer, tailor, carpenter. Carrying hammers and hoes, they are Indians marching into the new era. And here we are, we laugh. A bunch of Indians in an academic parade, marching along with our Ph.D.s, degrees held like banners of our own indoctrination. Do we carry the tools of literary studies that way? Do we naively wave theory like a frat emblem? Are the current theories destructive to the essence of Native Literature as were many boarding school teachings to a Native lifestyle? At least we must admit that at certain times and in important ways they are inhospitable. A full understanding of Native literary traditions cannot flourish when the interpretive theories, the tools of literary analysis, all stem from another/ an other cultural and literary aesthetic. When reading any literature we translate the textual symbols. We reanimate them to give them meaning. But is it possible to translate the hieroglyphs of a Native American system with the interpretive tools of an American or Continental literary or scholastic tradition? For example, the hierograms of Indian expression, the sacred symbols, stem from a particular world view that attributes to words and sounds a spiritual element. Can we \"read\" these symbols correctly","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"21 1","pages":"555"},"PeriodicalIF":0.0,"publicationDate":"1997-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185711","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68491376","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"From Appropriation to Subversion: Aboriginal Cultural Production in the Age of Postmodernism","authors":"Peter Kulchyski","doi":"10.2307/1185715","DOIUrl":"https://doi.org/10.2307/1185715","url":null,"abstract":"In the coming century, cultural products such as images, \"authentic\" artifacts, and perhaps even ceremonies and spiritual events, will likely be very widely circulated commodities. So-called \"authentic\" cultural products, which may only identify those that stem from a different cultural source than the dominant, established order, will likely be among the most valuable commodities. In this context, a strategic reassessment of Aboriginal cultural production has already begun in the intense arguments over cultural appropriation. In what follows I propose to reassess the issue of cultural appropriation through a discussion of the concept of \"culture\" itself. Since \"culture\" can be characterized as one of the most useful intellectual tools of the twentieth century slowly coming to replace the nineteenth century concept of \"race\" as a way of differentiating peoples it has come to be taken for granted and, to an extraordinary extent, vacated of focus or precision. Indeed, in its broadest sense culture can be and often is deployed as all that is not nature; the culture/nature divide has been the critical analytical tool of many anthropologists, notably Claude Levi-Strauss. In this sense culture is economy, is (almost) everything that people do, say, mean, or are. The \"(almost)\" here refers to the residual elements of nature we can't seem to shrug off: our fingernails and hair grow, we eat and shit, and, the sad truth is, sooner or later we die. All of these \"natural facts\" are, of course, culturally contained. Different cultures treat hair and fingernails, eating and shitting, and death itself quite differently; these events have very different meanings across cultural boundaries. This has led in part to the recent philosophically inspired distrust of the concept \"nature,\" which paradoxically has expired not at the expense of but to the revalorization of the other on which it might have thought to have codepended: \"culture.\"","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"21 1","pages":"605"},"PeriodicalIF":0.0,"publicationDate":"1997-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185715","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68491456","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Rough Knowledge and Radical Understanding: Sacred Silence in American Indian Literatures","authors":"D. L. Moore","doi":"10.2307/1185717","DOIUrl":"https://doi.org/10.2307/1185717","url":null,"abstract":"The ritual modes of knowing the world that Adrian Louis and Luci Tapahonso express in the above passages require a different \"conceptual framework,\" with perhaps some of the unreasonable fallibility called for in Soros's manifesto. They direct the reader toward a silence off the page where song and dance, tumbleweed, buffalo, and spirit overlap. The indefinable boundaries which they invoke require a mode of categorization different from academic methods. Yet how is it that \"we are restored\" by the \"motion of songs rising\"? How do those tumbleweeds express the dance of \"angry buffalo ghosts\"? Tapahonso and Louis do not give answers to such \"figurative\" questions, yet these images function in more than figurative ways to shape their literary experiences. Their very mode of delivering","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"409 1","pages":"633"},"PeriodicalIF":0.0,"publicationDate":"1997-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185717","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68491535","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Imagination, Conversation, and Trickster Discourse: Negotiating an Approach to Native American Literary Culture","authors":"Paul L. Tidwell","doi":"10.2307/1185716","DOIUrl":"https://doi.org/10.2307/1185716","url":null,"abstract":"description of the Modoc world structurally or scientifically, but for the way he is willing to construct analogues between native belief systems and a specific, and relatively late, formulation of Western philosophy. Even if the particular sensibilities that we refer to as pragmatism can be shown to have antecedents in Western philosophy going back as far as the seventeenth century or further, one would assume that Modoc culture developed these traits without any knowledge of developments in Enlightenment epistemology. I suspect that the cultural traits that Ray intended to illustrate had developed in response to the experience of local conditions well before the arrival of Europeans. In the context of Ray's ethnography, the label \"primitive pragmatist\" is applied variously to describe the Modocs' emphasis on individual liberty, freedom of choice, and empirical reasoning. Or, in Ray's terms, \"it may also help to explain the great freedom of choice allowed the individual and the conviction that right can be distinguished from wrong only by the test: does it work?\" (Ray xiv). However, when field observation fails to provide Ray with adequate evidence to support his claims that indeed the Modoc do hold certain philosophical sentiments, he shows the Modoc to be incapable of sustaining the positive values which this philosophy offers. By extrapolating from a weak reading of pragmatism as a kind of selfish cost/benefit analysis of thought and action, Ray finds an explanation for the forms of \"savagery\" he witnessed during his time","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"21 1","pages":"621"},"PeriodicalIF":0.0,"publicationDate":"1997-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185716","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68491474","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Collaboration and the Complex World of Literary Rights","authors":"A. Brown","doi":"10.2307/1185714","DOIUrl":"https://doi.org/10.2307/1185714","url":null,"abstract":"The area of literary rights is especially confusing for those who work with collaborative materials, particularly materials of earlier Native American writers. Multiple problems involving questions of authorship, the determination of heirs, conflicts over the possession of materials by family heirs and librarians, and ethical conflicts over the control of the scholarship itself must be confronted. Having dealt personally with all of these in the last few years, I share the issues hoping to begin a dialogue that will enable scholars to move forward in the profoundly important activity of bringing a true account of our multicultural literature into the American canon. The primary and most problematic issues for those working on Native texts - such as Mourning Dove's Cogewea, the Half-Blood (1927), which was extensively edited and ultimately cowritten by L. V. McWhorter, or Mourning Dove's Coyote Stories (1933), which was modified by Dean Guie to meet the expectations for juvenile literature of the 1930s - is the scholarly problem of determining who wrote what and how the collaboration worked. Extant letters, the recollections of those who knew the collaborators, the writers' statements, the texts themselves, and comparisons to other accounts (if such are available) are critical to the process of fleshing out an understanding of an entire case. While literary heirs can inform this process, such scholarship is primarily a research endeavor and, ideally, should be resolved separately from literary heir issues.","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"21 1","pages":"595-603"},"PeriodicalIF":0.0,"publicationDate":"1997-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185714","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68491904","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}