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Literature and Social Reality, 2008.
This paper discusses the social reality of Native American assimilation through the works of Helen Hunt Jackson, Mark Twain, and Walt Whitman.
1,900 words (approx. 7.6 pages), 7 sources, APA, £ 38.95
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Abstract
This paper looks at how literature mirrors the social and psychological nuances of the culture of which it is a part. Fiction that bases itself in reality can often be unrealistic in its portrayals, local color can be exaggerated to prove a point or simply to entertain. After the Civil War, the assimilation period of Native Americans was one filled with turmoil and tragedy for this people. This paper discusses how writers of this period would often sympathetically take up their plight or ruthlessly portray them as dangerous and evil characters in their works. Some mixed the two and made social commentary without perhaps even realizing it. The paper also assesses the Age of Realism in American literature with its interwoven romanticism. The paper asserts that this conflict between the two styles also mirrors the conflict between the Native American's natural world and the oncoming civilization's world of reason. The three writer's analyzed within this paper are, Helen Hunt Jackson, Mark Twain, and Walt Whitman.
From the Paper
"Another version for Twain, and one that has some interesting social relevance, is the character of Injun Joe in Tom Sawyer. Also portrayed as evil and despicable, Injun Joe, however, is a 'half-breed' and in some sense this mixing of the two races together has an even more disastrous effects in the creation of an immoral and deadly spawn. 'Say, Huck, I know another o' them voices; it's Injun Joe.' 'That's so -- that murderin' half - breed! I'd druther they was devils a dern sight. What kin they be up to?' (Twain, 1920, p. 84). Was this Twain's intention? Perhaps not but the message is clear that these two races cannot at any level mix together. Here we have the darker side of both realism and romanticism. Certainly there were many conflagrations between Whites and Native Americans both in the early pioneering history and in the Post-Civil war period. Twain seems fixed on portraying the negative in the Native American and siding on the part of the government's imposed innate right of eminent domain upon the Native American's land. He mirrors the comments from a court decision, the United States v. Luccero in1869 as is seen in this excerpt:
"The idea that a handful of wild, half-naked, thieving, plundering, murdering savages should be dignified with the sovereign attributes of nations, enter into solemn treaties and claim a country...as theirs in fee simple, because they hunted buffalo and antelope over it might do for beautiful reading in Cooper's novels or Longfellow Hiawatha, but is unsuited to the intelligence and justice of this age, or the natural rights of mankind. (McQuade, Atwan, Banta, Kaplan, Minter, Stepto, Tichi, & Vendler, 1999, p1322).'"
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Burial Mounds, 2008.
This paper discusses the preservation of Native-American heritage, focusing on burial sites.
1,068 words (approx. 4.3 pages), 5 sources, MLA, £ 23.95
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Abstract
In this article, the writer notes that as more and more time is spent on excavating and preserving lesser known Native-American sites, archaeologists are uncovering much older and unconventional historical sites. The writer points out that Native-American burial sites continue to pop up around the country as more and more of the land is continually developed. These sites are providing a much clearer picture of the ancient residents of the United States. The writer discusses that thanks to the work of archaeologists nationwide, these ancient cultures are being preserved through their links with modern day tribes, who are now able to explore their past further. Modern archeology has played a primary role in the discovery, but more importantly the preservation, of Native-American sacred burial sites. The writer concludes that by preserving these sacred sites, we are keeping a culture alive which was almost forgotten; a culture which predates European dominance in the Americas.
From the Paper
"Minnesota legislation also protects sites from removal of any material content from protected lands. Any failures to obey such legislation can result in criminal felony charges. The State Archeologist at the Minnesota Historical Society is in charge of excavating and authenticating possible burial sites, showing archaeology's importance in creating and maintaining legislation involving ancient historical sites.
"Many people wonder why the Federal Government and State authorities should spend effort to protect these sites. First, these sites provide crucial details about the American past. They also provide links to modern day Native American cultures."
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Immigrant versus Native Americans, 2008.
This paper looks at the relationship between natives and new colonists from the colonial period.
1,740 words (approx. 7.0 pages), 4 sources, APA, £ 35.95
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Abstract
In this article, the writer discusses that the colonial Americans were clearly a population in conflict with a multitude of conflicting populations as well as objects. The writer notes that the colonists were in conflict with the land, which they did not yet understand, as well as the native peoples of the land, which they had chosen to become at least their temporary home, in the name of European progress and wealth. The writer points out that the conflicts, of which there were many, with native Americans were frequently difficult and bloody and in fact marked one of the greatest obstacles associated with European dominance of the new found colonies. The neighbors having been provoked by bad behavior in the past, would likely see and treat the new colonists with the same regard, tentatively trading with them to gain goods they had become dependent upon but at the same time never letting down their guard to the potential for treachery. The writer concludes that the native populations and the colonists then were in a continual dance of shaking hands at full arms length, in need of each other but unwilling to come any closer.
From the Paper
"The colonists therefore resolved the conflict between themselves and natives, by placing the responsibility for collective communication upon the natives, and assuming all others, those who did not come to them first were in need of cajoling, either by means of warfare or dominance by dependence.
"Though in retrospect, some observers of the colonial experience, such as Raynol, recognized the error of assuming superiority over natives and removing them from the land with brute force and physical dominance was unethical at the very least, there is also a clear sense that this is retrospective and Raynol, did not have to live there. The pillage and plunder mentality and action, did not always succeed, though and there were clearly some who learned from the failings of others, in the conflict with the native populations."
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"Journey of Crazy Horse", 2008.
This paper provides a critical book review of "The Journey of Crazy Horse" by Marshall, Joseph III.
1,015 words (approx. 4.1 pages), 1 source, MLA, £ 22.95
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Abstract
In this article, the writer notes that the Native-American historian and anthropologist Joseph Marshall III is the author of many previous books on Lakota culture. But the warrior Crazy Horse is more than an important part of Lakota history in Marshall's estimation. Crazy Horse was also Marshall's boyhood hero. The writer discusses that with the value of adult wisdom and respect, Marshall attempts to craft a biography of Crazy Horse that presents the life of the proud Lakota warrior and leader that transcends the myths Crazy Horse's life spawned in both the tales of Native Americans and white historians. The writer notes that Marshall admits his subjectivity, and states that it is impossible to gain a full portrait of Crazy Horse in an objective fashion, given that the symbol of Crazy Horse has transcended the man who walked the earth. The writer points out that Marshall, instead, offers clarifications about the facts pertaining to Crazy Horse's most famous victory and muses upon what Crazy Horse means to whites and to native peoples today. The writer maintains that this is, given the imperfect nature of history, as clear a portrait as one can access of Crazy Horse.
From the Paper
"Marshall attempts to provide a historical context to the battle, to Crazy Horse's entire life and military career. He persuasively demonstrates that Little Big Horn was not an anomaly, or simply the result of a desire for violence or a violation of the rules of combat. For example, another of this warrior's great feats was winning Battle of the Rosebud also near Buffalo, Wyoming, in which Crazy Horse and his men fought General George Crook only eight days prior to the glorious days of Little Bighorn. There, Crazy Horse established a critical advantage over the federal forces by preventing Crook's men from joining Custer.
"Despite his skill in battle, however, Crazy Horse was not crazy. In fact, no one could be 'crazy' and show the calculated, tactical success he did in the field. Crazy Horse put his people before his own needs. He later surrendered rather at Fort Robinson because he wanted to ensure survival of his Lakota people. But this did not besmirch his reputation in Native American history."
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Velma Wallis' "Two Old Women", 2008.
Reviews Velma Wallis' book "Two Old Women: An Alaska Legend of Betrayal, Courage and Survival".
1,345 words (approx. 5.4 pages), 1 source, APA, £ 28.95
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Abstract
This paper explains that Velma Wallis' book "Two Old Women: An Alaska Legend of Betrayal, Courage and Survival" tells a story based on a legend among the Athabascan Indians of the upper Yukon river area in Alaska. The author relates that, according to the customs of the tribe, the elderly are left behind during difficult times for the tribe so that the others may live. In the story, two old women are left to die; however, they prove that they can survive. The paper stresses that Wallis believes people possess hidden gifts that they do not develop until they need to.
From the Paper
"The mantra for the two women becomes, "Let us die trying." Whether they succeed or not, then, they will have demonstrated their personal power and their refusal to sit down and die without a fight. They begin by taking inventory of their skills and by considering skills, they had in their youth but may not have used for many years. They see the need to revive these old skills now that they need them to survive. The women are left alone but not with nothing, for they still have their possessions and so can make use of what tools they own."
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Vulnerable Populations, 2008.
This paper explores the health vulnerabilities of the Native-American population in the United States.
1,696 words (approx. 6.8 pages), 6 sources, APA, £ 34.95
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Abstract
The paper discusses how Native Americans statistically have a significantly higher risk of acquiring certain diseases as well as a higher risk of developing alcoholism and, therefore, an increased risk of creating fetal alcohol syndrome (FAS) in offspring. The paper then explores programs that could address the issues surrounding the problem of alcoholism and FAS. The paper also highlights the important role of the public health nurse.
From the Paper
"Though the Native American population in the United States constitutes only about 1% of the total population, the population has significant vulnerabilities as a group, all of which contribute to a need to better serve the population, especially in health care. (Shumway & Jackson, 1995, p.185) The Native American population in the United States suffers from statistically significant health problems that are often compounded by their disenfranchisement. The historical pattern of Native American health issues demonstrates that an evolution has taken place with regard to the problems they face, in the initial eras of conquest the effects of contagious diseases brought by exposure to Europeans was the problem."
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Confronting Racism in the American Southwest, 2008.
A discussion on racism in the southwest of America.
1,342 words (approx. 5.4 pages), 7 sources, MLA, £ 28.95
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Abstract
The paper discusses the indigenous peoples of the American southwest who have suffered various forms of racial discrimination since 1519. The author illustrates how historical materials have tried to tell this history in a substantially more even-handed and objective way.
From the Paper
"One of the better sources of this material is a historical novel. Graciela Limon is a novelist of Mexican-American descent, who in Song of the Hummingbird, tells the story of the conquest of Nahua, as the indigenous peoples called Mexico. Her vehicle for doing this is the final "confession" of an aged woman living in a convent in Mexico in 1583. The woman uses the nominal form of a confession to a young priest to tell the story of her life, set against the trauma of the Spanish conquest. Appropriately, the priest, Father Benito Lara, is new to Mexico, and brings with him an understanding of the conquest and of the indigenous peoples based on Spanish propaganda."
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The Quest for California, 2008.
This paper explores the experiences of the Spanish and Mexican governments in their attempts to colonize California.
1,696 words (approx. 6.8 pages), 6 sources, MLA, £ 34.95
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Abstract
The paper reveals that although the periods of the Spanish occupation and Mexican colonization of California have been romanticized by many historians, in actuality there was a brutal struggle between the native Indians and the Spanish and Mexican peoples. The paper describes the efforts of both Spain and Mexico to colonize California and influence their culture. The paper shows how the Indians held to their convictions and heritage even under the threat of abuse and torture.
From the Paper
"The Spanish expanded their empire into California in 1769, over two hundred years after their first exploration of the California coast. The Spaniards brought with them their European culture which included Catholic missions, presidios (forts protecting the missions), and small towns known as "pueblos". (UCLA Extension Seminar). "The culture of the Spanish was markedly different" from the natives, which resulted in major conflict during Spain's attempt at the colonization of California (Chan & Olin 74). Tensions ensued, and in 1808, the Mexican revolt began against Spanish rule and finally ended in 1821 with Mexican independence. "Mexico...was even less able than Spain..." to handle the colonization of California and live peacefully with the natives (Bean & Rawls)."
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Who is the Captive in 'Captivity'?, 2008.
This paper discusses who is the captive in Sherman Alexie's world, focusing on his work "Captivity'.
1,200 words (approx. 4.8 pages), 6 sources, MLA, £ 26.95
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Abstract
In this article, the writer examines "Captivity," a stream-of-consciousness piece by Sherman Alexie. The writer points out that this work explores Alexie's reaction as a Native-American who grew up on a reservation, amid squalor, alcoholism, poverty, and hopelessness, to one of the classic narratives of a brave white woman enduring the grim experience of being held captive by Native-Americans. The writer discusses that Sherman Alexie, in touch with his tribal past and all of the imagery that it entails, also steps out to do his own dancing, the prolific author of novels, stories, poetry and pieces such as "Captivity," as well as the director of the movie versions of his books.
From the Paper
"In "Captivity," Mary Rowlandson is a recurring image: the white, especially the white girl, alone on the reservation. One version of Mary Rowlandson is the daughter of a white reservation worker. Stepping into her first classroom filled with young tribal members, she carries with her a "memory" distilled from the captivity her namesake endured three centuries earlier, at a time when the Wampanoags might well have thought that they had a chance to clear their traditional lands of the grasping colonists. Terrified, the modern Mary Rowlandson flees the school, envisioning each boy as her would-be captor."
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The Native American Mascot Controversy, 2008.
This paper explores the debate surrounding Native-American mascots in American schools.
906 words (approx. 3.6 pages), 4 sources, APA, £ 20.95
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Abstract
The paper argues that, while there are legitimate reasons for permitting schools to continue with Native-American mascots, there are more compelling reasons for not allowing the practice to continue. The paper explains that native mascots as they are utilized today in many American schools perpetuate stereotypes that hurt Native-Americans and cast native culture in a negative light. The paper concludes that a smart maneuver would be to keep the mascots, but to cut down on the stereotyping that make native mascots in America so offensive.
From the Paper
"In the clamor to remove Indian mascots from school sporting activities, the arguments in favor of the practice have often been drowned out. Be that as it may, there are credible reasons why Native American mascots are not as destructive or as vile as some might believe. For one thing, supporters argue that, while pernicious and anachronistic images need to go and fast, mascots that emphasize the valor, courage, "warrior spirit" and resourcefulness of Native peoples should remain. Simply put, it is objectionable and a glaring example of excess for the critics of Indian mascots to seek the denunciation and elimination of all of them when some may actually present Native culture in a noble and admirable light ("Some Indian Mascots OK," 2006; King and Springwood, 2001)."
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Leslie Marmon Silko's "Ceremony", 2008.
This paper reviews the novel "Ceremony" by Leslie Marmon Silko.
1,154 words (approx. 4.6 pages), 1 source, APA, £ 24.95
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Abstract
The paper looks at how Silko brings out the conflict between traditionalism and modernity in Native-American life in her novel "Ceremony". The paper discusses how the central character, Tayo, rediscovers his heritage in a moment of crisis and learns how that heritage was taken away by the white culture that still dominates his people. The paper highlights the theme of discovery of the past and its relevance to the present.
From the Paper
"Silko's young American Indian Tayo has faced a personal crisis as a prisoner of the Japanese during World War II, and his search for his roots on the reservation is a desperate need for an anchor for his life, something to hold after the horrors of war. The continuation of the way white society views Native American society is seen in the admonition by the Army doctor for "no Indian medicine" (p. 34). Tayo looks to the stories and ceremonies of his ancestors for comfort and finds resentment and anger as well as he remembers what the white settlers did to his people: "He lay there and hated them. Not for what they wanted to do with him, but for what they did to the earth with their machines, and to the animals with their packs of dogs and their guns. It happened again and again, and the people had to watch, unable to save or to protect any of the things that were so important to them. . . He wanted to kick the soft white bodies into the Atlantic Ocean; he wanted to scream to all of them that they were trespassers and thieves" (pp. 203-204)."
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Child Welfare among the Pacific Northwest Indians, 2008.
A discussion of how understanding the child-rearing practices of the Pacific Northwest Indians and Alaskan Native Indians is important in providing the best welfare service to their children.
1,590 words (approx. 6.4 pages), 8 sources, APA, £ 33.95
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Abstract
This paper discusses cultural competence within the context of the Pacific Northwest Indians and the Alaskan Native American. The paper describes family and community approaches to child welfare practice and also looks at social and (to a lesser extent) racial constructs in these societies. Finally, the paper at various times touches upon the lessons that a careful study of Pacific Northwest culture can offer to a child welfare agent eager to do the right thing.
From the Paper
"About the Coeur d'Alene tribe somewhat less is known but it is known that kinship was bilaterally based and that the same terms were used to address a cousin from the mother's side of the family as from the father's side of the family (Frey, n.d.). Whether or not this sort of practice is still in place is hard to determine (the evidence is scant) but, to the extent that any members of the Coeur d'Alene still cling to the "old ways", it is advisable that child welfare representatives respect the fact that Coeur d'Alene families are extended and close-knit and that a child's well-being is everyone's concern."
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The Chumash: Seafarers of Southern California, 2007.
A study of the Chumash, a seafaring Native American tribe of Southern California and their possible connection with ancient Polynesian seafarers.
1,760 words (approx. 7.0 pages), 10 sources, APA, £ 35.95
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Abstract
This paper examines the Native American tribe of Southern California, the Chumash, one of the few New World peoples who regularly navigated the ocean. The paper points out that they built plank canoes, unlike most other North American native tribes whose canoes were of an unsophisticated hollowed-out tree trunk design. Only Polynesian seafarers from the distant South Pacific were thought to use similar plank boats to explore and colonize the various islands of the Pacific over a thousand or more years ago. The paper draws a possible connection between the two peoples according to both linguistic and archaeological evidence. From a purely linguistic standpoint, the Chumash word for plank canoe, "tomolo", may be derived from the Polynesian word "tumu-raa'au", referring to the wooden plank boats used by Polynesian explorers. The paper concludes that these findings regarding the Chumash wood plank canoe may open the door to seeing Native American culture in a whole new light, and even call into question old orthodoxies about migration patterns.
From the Paper
"Due to the vast size of the area that eventually became known as California, there were at one time or another dozens of small Native American tribes who inhabited the region, differing widely in language, culture and lifestyle, due to the great variety of environmental conditions they found themselves in (desert, mountain, seacoast, etc.) The Chumash are a Native American tribe who historically made their home along the southern coastal regions of California, stretching roughly from the vicinity of what is now Santa Barbara in the north down to Ventura in the south, but (to a lesser degree) even extending as far south as what is now Malibu ("Chumash.") They also lived on the three largest of the Channel Islands: Santa Cruz, Santa Rosa, and San Miguel. The Channel Islands, located about 20 miles off the coast near present day Santa Barbara, are the largest offshore islands on the West Coast of North America ("Channel Islands.") This offshore presence was unique to the Chumash among California Indian tribes and will have a central place in the subsequent examination of their seafaring abilities and possible trans-Pacific origins."
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The Navajo Nation, 2008.
A review of the book "Navajo" by James F. Downs.
1,356 words (approx. 5.4 pages), 4 sources, MLA, £ 28.95
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Abstract
The paper describes how the book "Navajo" by James F. Downs offers a history of the Navajo nation and considers many aspects of the Navajo culture and social order. The paper relates that the book gives much attention to the society the Navajo had when the first Europeans arrived in North America and to the complexities of the Navajo civilization. The paper discusses how Downs notes the forces that have brought change even as Navajo culture itself persists in some communities. The paper concludes that this book is a good introduction to the Navajo people and their traditions.
From the Paper
"Downs first considers the development of the Navajo as a separate entity, beginning however with the original Nadene people from Siberia from which all the rest of the Native American population would spring. What is known of the Nadene people shows that they probably brought "the hard-soled moccasin and the strong, complex bow" (Downs 6). These people divided over time into various groups from Alaska down the coast into the rest of North America. One such groups was the Athapaskans, hunters rather than gatherers, and they entered the Southwest, formed different groups with different languages and styles of life, and interacted in some way with the Pueblo people of the Southwest, in time becoming known by a new name, the Apache. Around the start of the seventeenth century, the Apaches were a wild, hunting people, while the Navajo Apaches were the "apaches of the big fields" (Downs 10)."
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