American Indian quarterly最新文献

{"title":"\"We Will Make It Our Own Place\": Agriculture and Adaptation at the Grand Ronde Reservation, 1856-1887","authors":"T. Leavelle","doi":"10.2307/1184835","DOIUrl":"https://doi.org/10.2307/1184835","url":null,"abstract":"","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"22 1","pages":"433"},"PeriodicalIF":0.0,"publicationDate":"1998-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1184835","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68484562","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":"Snoqualmie Ethnicity: Community and Continuity","authors":"K. Tollefson, Martin Abbott","doi":"10.2307/1184834","DOIUrl":"https://doi.org/10.2307/1184834","url":null,"abstract":"This study seeks to analyze the extent to which the Snoqualmie Indians have maintained a sense of identity and community in the presence of severe opposition, including the loss of aboriginal villages, reduction in subsistence resources, and persistent pressure for assimilation. It proposes to measure the membership's perception of their identity and community in several significant areas: social networks, political participation, tribal leadership, religious symbols, and symbols of identity. Three divisions of this document include a section addressing the theoretical idea of ethnicity and community, a section describing individual perceptions of social organization and ethnic boundaries in the 1990s, and a section analyzing responses to a survey questionnaire on identity and community. Many Snoqualmie Indians continue to live within their aboriginal territory, the Snoqualmie River drainage system, between Monroe and North Bend, Washington, some twenty-five miles east of the city of Seattle. The Snoqualmies signed the Point Elliott Treaty, ratified April 11, 1859, which granted the tribe reservation lands. They were prohibited from moving to the reservation due to inadequate subsistence resources, poor soil for agriculture, and lack of governmental funds.' In 1937, Indian Agent E. M. Johnston proposed a 10,240-acre reservation at the mouth of the Tolt River, but World War II erupted and the national emergency took precedence.2 Nevertheless, the Snoqualmies are listed in the Congressional Record in 1953 as a recognized tribe. However, at some later date the Bureau of Indian Affairs, in direct disregard of congressional powers, dropped the Snoqualmies from the federal list of recognized tribes without any record or rationalization of the action.4 Consequently, the Snoqualmies went through the governmental process and received federal recognition on August 22, 1997. Their recognition is now being challenged in the Indian Review Court. Additional data concerning the history and social organization of the Snoqualmies is available in several professional journals.5 Kenneth D. Tollefson is emeritus professor of anthropology at Seattle Pacific University. Martin L. Abbott is professor of sociology and dean of the College of Arts and Science at the same university. Tollefson has done extensive research among the Duwamish, Snoqualmie, and Tlingit Tribes and was formally adopted into each tribe.","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"22 1","pages":"415"},"PeriodicalIF":0.0,"publicationDate":"1998-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1184834","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68484548","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":"Of Metaphors and Learning: Navajo Teachings for Today's Youth.","authors":"R. Mcpherson","doi":"10.2307/1184836","DOIUrl":"https://doi.org/10.2307/1184836","url":null,"abstract":"I winced. The young teenage boy gazed into my eyes without even a ripple of a smile. He was serious. I looked over in the corner where an older Navajo man rested, silver hair cropped close, eyes gazing into the fire of the small wood-burning stove. I was glad that he probably did not understand what his grandson had just said, since what was a cartoon to one person was the essence of life for another. As I made my way across miles of sandy desert road and slickrock to the serenity of asphalt, I had time to reflect upon what had been said. The interview with Charlie Blueyes had been informative, but the brief dialogue with his grandson had also been enlightening, though in a far different manner. In that two-room, gray-stuccoed house planted in a sea of red sand and gray-green sagebrush, three people had assumed roles that typify a problem inherent across the Navajo reservation today. Charlie Blueyes, a man in his mid-eighties, spoke only broken English, and although he understood more than he let on, he was so fluent in Navajo that our interview was entirely in his language. The interpreter who worked with him understood the importance of what he said. The grandson, on the other hand, spoke English well, but his Navajo was a struggle at best. School and the dominant society had captured his native tongue and replaced it. And as for me, I was desperately interested in reconstructing elements of the history of the Utah Navajos as seen through the eyes of someone who had lived part of it. Oral history gave a slant to the historical record that could be obtained and preserved in no other way. So there we sat: Charlie in the twilight of his life (he died two years later), a White man with the help of an interpreter learning everything from religious beliefs to historical events, and a young boy who did not see much value in any of it. My impression is that although there are many","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"22 1","pages":"457"},"PeriodicalIF":0.0,"publicationDate":"1998-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1184836","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68484610","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":"Discerning Connections, Revising the Master Narrative, and Interrogating Identity in Louis Owens's The Sharpest Sight","authors":"Chris Lalonde","doi":"10.2307/1184815","DOIUrl":"https://doi.org/10.2307/1184815","url":null,"abstract":"Non-Native and Native scholars of Native American literature, many of the latter themselves contributors to the growing body of that literature, have consistently recognized the importance of stories and storytelling. For instance, James Ruppert takes one of Leslie Marmon Silko's comments on the power of storytelling to bring people together across time, space, and cultures as epigraph and point of departure for his introduction to Mediation in Contemporary Native American Fiction.' Anishinaabe writer and scholar Kimberly Blaeser opens Gerald Vizenor: Writing in the Oral Tradition by stressing the importance of stories and storytelling to Vizenor and his people.2 Vizenor himself begins The People Named the Chippewa by recounting a storytelling session in which are told Anishinaabe stories of the trickster Naanabozho and the first earth's creation.' This gambit, shifting the frame and offering an alternative way of seeing, is part of his longstanding effort to educate his audience about Native peoples and their inventions by the dominant society. The recognition and emphasis in their works indicate that Vizenor, his contemporary Native American writers, and many of their predecessors know and have known that telling stories both orally and with and in writing can be an extremely powerful instrument with which to counteract the hegemonic, self-serving impulses of the dominant society.","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"22 1","pages":"305"},"PeriodicalIF":0.0,"publicationDate":"1998-01-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1184815","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68484946","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 Laying Aside of a Shield\": Ethnographic Power Struggles in Oliver La Farge's Indian Fiction","authors":"E. Trump","doi":"10.2307/1184816","DOIUrl":"https://doi.org/10.2307/1184816","url":null,"abstract":"Oliver La Farge's debut novel about Navajo life, Laughing Boy (1929), won the Pulitzer prize and popular acclaim.' In an article of the time that considered the future of this promising writer, one reviewer raised the issue of La Farge's professional training as an anthropologist and remarked that in scientific circles it was hoped that La Farge would not give up his first profession. The reviewer's unnamed source pointed to La Farge's extraordinary anthropological skills and claimed, \"He's the only man who can talk to the Indians and get anything out of them.\"2 In fact, La Farge chose a literary career, but he continued talking to Indians, and through his fiction Indians also talked to America.3 This paper argues that in his autobiography and Indian fiction (1927 to 1963), La Farge reveals a self-consciousness about the process of ethnography, acknowledging the inherent but morally complex power relations between researcher and subject. By questioning the motives of White ethnographers, La Farge exposes the harm they can do to Indian cultures, but by creating Indian characters who use the ethnographer's tools, he suggests that ethnography can be a powerful force in shaping Native accommodation and resistance. At its core, La Farge's work anticipates developments in ethnography that have captured scholars' attention for several decades. Since the 1950s, anthropologists have gradually abandoned the idea of \"objective\" fieldwork and increasingly focused on the \"subjective\" nature of the scientist's research into other cultures. Concerns are now raised about the researcher's power relation to his or her subjects; there has developed an awareness that descriptions of other cultures partly reflect the researcher's own prejudices or desires; and more attention is given to the researcher's personal relationship with those being observed. No longer merely an \"observer,\" the ethnographer becomes a \"participant\" and his informants \"collaborators.\" As James Clifford notes, the question of \"power\" is now seen as central in ethnographic work:","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"22 1","pages":"326"},"PeriodicalIF":0.0,"publicationDate":"1998-01-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1184816","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68484465","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":"Coyote's Cannon: Sharing Stories with Thomas King","authors":"R. Ridington","doi":"10.2307/1184817","DOIUrl":"https://doi.org/10.2307/1184817","url":null,"abstract":"submitted to organizers of conference): The oral traditions of many First Nations code information in a way that is analogous to the distribution of visual information in a holographic image. Each story, like each piece of a hologram, contains information about the entire structure of which it is a part. Stories function as metonyms; parts that stand for wholes. Stories in the First Nations traditions I am familiar with are part of a highly contextualized discourse that assumes familiarity with biography and shared experience. First Nations novelist Thomas King replicates genre conventions 352 American Indian Quarterly/Summer 1998/Vol. 22, No. 3 This content downloaded from 207.46.13.191 on Mon, 01 Aug 2016 04:51:40 UTC All use subject to http://about.jstor.org/terms","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"22 1","pages":"343"},"PeriodicalIF":0.0,"publicationDate":"1998-01-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1184817","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68484480","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":"\"I would rather be with my people, but not to live with them as they live\" Cultural Liminality and Double Consciousness in Sarah Winnemucca Hopkins's Life Among the Piutes: Their Wrongs and Claims","authors":"N. Lape","doi":"10.2307/1184813","DOIUrl":"https://doi.org/10.2307/1184813","url":null,"abstract":"In Life Among the Piutes: Their Wrongs and Claims (1883), Sarah Winnemucca Hopkins recalls the Paiutes' initial contact with Whites, when her Grandfather Truckee introduced the tribe to written language, his \"rag-friend.\" To Grandfather Truckee, the \"rag-friend\"-a letter of commendation signed by General John Fremont documenting Chief Truckee's service in the war against Mexico--is the means to achieve his dream of community and cooperation with Whites. As Truckee relates, the \"rag-friend\" \"can talk to all our white brothers, and our white sisters, and their children. ... The paper can travel like the wind, and it can go and talk with their fathers and brothers and sisters, and come back to tell what they are doing, and whether they are well or sick.\"' It represents within his oral community the possibility for open communication that defies time, space, and cultural prejudice. Like the \"ragfriend,\" Hopkins's autobiography intercedes between Whites and Native Americans and portrays her life liminally situated between Paiutes, Bannocks, and encroaching Anglo Americans on the frontiers. Since both of Hopkins's parents were Paiutes, her liminality is not a function of mixed cultural ancestry but of her role in frontier politics. Hopkins worked as a translator and interpreter for military personnel and reservation agents and as a scout for the United States army during the Bannock War. After the war, she traveled to Washington Dc with her father and brother and requested of Carl Schurz, the Secretary of the Interior, that he return Paiutes displaced on the Yakima Reservation to their homeland. In addition, Hopkins lectured on the East Coast to White audiences about federal Indian policies and reservation corruption. Her autobiography was written for political purposes: to inform her White audience about the injustices of the reservation system and to raise money for the impover-","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"22 1","pages":"259"},"PeriodicalIF":0.0,"publicationDate":"1998-01-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1184813","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68484933","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":"In Mohawk country : early narratives about a Native people","authors":"Paul Otto, D. Snow, C. Gehring, W. Starna","doi":"10.2307/1185928","DOIUrl":"https://doi.org/10.2307/1185928","url":null,"abstract":"With general introductions, and in some cases, new translations, this collection comprises all of the 38 principle narratives, written from 1634 to 1810, describing the Mohawk valley and its Iroquois inhabitants. It provides a detailed look at an American Indian nation.","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"23 1","pages":"58"},"PeriodicalIF":0.0,"publicationDate":"1998-01-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185928","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68492425","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 Nine Lives of Cherum, the Pai Tokumhet","authors":"H. Dobyns, R. Euler","doi":"10.2307/1184818","DOIUrl":"https://doi.org/10.2307/1184818","url":null,"abstract":"and is. \"The majority of ethnological reports on North American Indian cultures that were written by American-trained ethnologists during the period 1910-40 were couched in the 'ethnographic present' and purported to describe the 'aboriginal' cultures of various Indian groups.\"2 That is, anthropologists having a \"normative\" perception of culture pattern essentially ignored historical changes in Native American cultures and behaviors.' This ahistorical presentation of static culture characterized classic theoretical formulations as well as ethnographies of specific groups, including the Walapais and Havasupais.4 Ethnohistorical studies of cultural change during four decades have demonstrated that no \"traditional ethnographic present\" ever existed.' Yet studies continue to be published presenting data in an \"ethnographic present\" that ignores preceding key events that shaped the defectively depicted situation.6 As J. A. Paredes recently pointed out, moreover, the fallacy of the \"ethnographic present\" is but a single step removed from the racist fallacy that anthropological pioneer Franz Boas began refuting more than a century ago.7 Cherum's quite varied life experiences emphasize how key events occurring in the course of Native-newcomer interactions rapidly and significantly change the cultures and behaviors of both groups.8","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"133 1","pages":"363"},"PeriodicalIF":0.0,"publicationDate":"1998-01-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1184818","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68484492","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":"Ritual Knowledge in Hopi Tradition","authors":"M. Głowacka","doi":"10.2307/1184819","DOIUrl":"https://doi.org/10.2307/1184819","url":null,"abstract":"Ritual knowledge and practice are essential to the Hopi cultural identity. All members of the Hopi community possess some form of ritual knowledge acquired by initiation into one or more ritual societies. Leaders of these societies, as well as the Kikmongwi (Village Chief), Tsa'akmongwi (Crier Chief), clan leaders, and ceremonial leaders, possess the most detailed ritual knowledge and are responsible for its activation within the customary practice. They are referred to collectively as wimmomngwit, and are chosen to fulfill their roles usually within their lineage and clan because of their standing, qualities, and skills. The possession of ritual knowledge is associated with serious duties to perform traditional social and religious festivities that are \"as recurrent as they are constant with their sanctified timing during the course of the year\"' Preparation for ritual activity involves a lifetime training, including not only initiations and learning the details of the ritual, but also inculcation of ethical values and practice of ethical behavior according to the teachings of Hopiv6tskwani.2 A wimmongwi is expected to be the ideal person. First of all, he should be \"qa hovariwta, \" which means \"pure of heart, morally correct.\" On a ceremonial level, this state of being can make a ceremony effective and bring rain, which ensures fertility and fruition; on an individual level, it can bring long life, which is a symbol of personal fulfillment. A wimmongwi is expected to be one who is humble while performing office-okiw'unangwa'ytaqa. An illustrative example from the Hopi Dictionary/ Hopiikwa Lavuytutuveni states, \"Uu 'okiw'unangwa naanan 'i'vo tuyqawvaqw yokvani, \" which means, \"If your humble heart prevails in all directions, it will rain.\"3 He also has to be calm and patient (paas unangwa'yta)","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"22 1","pages":"386"},"PeriodicalIF":0.0,"publicationDate":"1998-01-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1184819","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68484537","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}