Pub Date : 2020-11-05DOI: 10.5250/amerindiquar.44.4.0434
Kosc
Abstract:Indian education has long been acknowledged in American historiography and American Indian Studies as the primary conduit for the cultural genocide of indigenous peoples. The rise of federal Indian boarding schools looms large over the long narrative of Indian education in America, often shading the way scholars interpret earlier Indian engagement with Anglo-style education. This is particularly evident in scholarship that traces the roots of American education and civilization policies to Henry Knox in the 1790s. The emphasis scholars have placed on white men and their initiatives toward "civilizing" Indian people have inadvertently erased indigenous agency and power within the early education system. Informed by indigenous feminism, this article utilizes ethnohistorical approaches to piece together how Mohican women advocated for the prioritization of girls' education in the 1790s. Their emphasis on female education resulted in greater prosperity for the nation, but their work to establish this model was quickly hijacked by white missionaries and Indian agents who took credit for the idea and Stockbridge success. The female-first strategy that was originally deployed to aid in the securing of Stockbridge land and sovereignty was later adopted by white architects of Indian education as a tool of tribal destruction. Drawing upon Mohican women's never-before-analyzed letters, Mohican craft works, and a careful reevaluation of War Department and missionary records, this piece contributes to the growing body of literature on indigenous women and power in early America while complicating the narrative of the decline of indigenous women's authority in the early years of the American Republic.
{"title":"\"Caring for Our Affairs Ourselves\": Stockbridge Mohican Women and Indian Education in Early America","authors":"Kosc","doi":"10.5250/amerindiquar.44.4.0434","DOIUrl":"https://doi.org/10.5250/amerindiquar.44.4.0434","url":null,"abstract":"Abstract:Indian education has long been acknowledged in American historiography and American Indian Studies as the primary conduit for the cultural genocide of indigenous peoples. The rise of federal Indian boarding schools looms large over the long narrative of Indian education in America, often shading the way scholars interpret earlier Indian engagement with Anglo-style education. This is particularly evident in scholarship that traces the roots of American education and civilization policies to Henry Knox in the 1790s. The emphasis scholars have placed on white men and their initiatives toward \"civilizing\" Indian people have inadvertently erased indigenous agency and power within the early education system. Informed by indigenous feminism, this article utilizes ethnohistorical approaches to piece together how Mohican women advocated for the prioritization of girls' education in the 1790s. Their emphasis on female education resulted in greater prosperity for the nation, but their work to establish this model was quickly hijacked by white missionaries and Indian agents who took credit for the idea and Stockbridge success. The female-first strategy that was originally deployed to aid in the securing of Stockbridge land and sovereignty was later adopted by white architects of Indian education as a tool of tribal destruction. Drawing upon Mohican women's never-before-analyzed letters, Mohican craft works, and a careful reevaluation of War Department and missionary records, this piece contributes to the growing body of literature on indigenous women and power in early America while complicating the narrative of the decline of indigenous women's authority in the early years of the American Republic.","PeriodicalId":22216,"journal":{"name":"The American Indian Quarterly","volume":"39 1","pages":"434 - 476"},"PeriodicalIF":0.0,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90860138","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}
Pub Date : 2020-09-01DOI: 10.5250/amerindiquar.44.4.0415
Phineas Kelly
Abstract:We know about the rapid loss of our world's plants, animals and wilderness but few of us are aware of the parallel, perhaps more rapid and equally devastating, extinction of our planet's human cultural diversity and ongoing cultural genocide. The Vision Quest-University of Wyoming (VQ-UWYO) project addresses the physical occupation of Arapaho lands and the concomitant erasure of Arapaho culture as evidenced by the critically endangered status of the Arapaho language. VQ-UWYO is an augmented reality (AR) mobile place-based learning game that teaches Arapaho language and culture on the UWYO campus. The affordances of mobile technology in general and mapping and locative technologies like the global positioning system (GPS) in particular are present-day extensions of the European colonial enterprise of map making which named, mapped and thereby claimed ownership of the entire world. VQ-UWYO uses these same technologies to push back against the tide of cultural genocide and re-anchor Arapaho place names, language and culture to the UWYO campus. The foundational assumption that the land that is now the UWYO campus was a terra nullius to be freely taken, occupied and used is being challenged in order to begin to heal generations and centuries of colonialization and oppression perpetrated on first peoples in general and upon the Arapaho Nation in particular. The VQ-UWYO project seeks new ways to speak the truths of the past so that we as individuals and as a campus community can finally stand on equal ground.
{"title":"Ceh'e3teekuu! —Listen—This is Arapaho Land","authors":"Phineas Kelly","doi":"10.5250/amerindiquar.44.4.0415","DOIUrl":"https://doi.org/10.5250/amerindiquar.44.4.0415","url":null,"abstract":"Abstract:We know about the rapid loss of our world's plants, animals and wilderness but few of us are aware of the parallel, perhaps more rapid and equally devastating, extinction of our planet's human cultural diversity and ongoing cultural genocide. The Vision Quest-University of Wyoming (VQ-UWYO) project addresses the physical occupation of Arapaho lands and the concomitant erasure of Arapaho culture as evidenced by the critically endangered status of the Arapaho language. VQ-UWYO is an augmented reality (AR) mobile place-based learning game that teaches Arapaho language and culture on the UWYO campus. The affordances of mobile technology in general and mapping and locative technologies like the global positioning system (GPS) in particular are present-day extensions of the European colonial enterprise of map making which named, mapped and thereby claimed ownership of the entire world. VQ-UWYO uses these same technologies to push back against the tide of cultural genocide and re-anchor Arapaho place names, language and culture to the UWYO campus. The foundational assumption that the land that is now the UWYO campus was a terra nullius to be freely taken, occupied and used is being challenged in order to begin to heal generations and centuries of colonialization and oppression perpetrated on first peoples in general and upon the Arapaho Nation in particular. The VQ-UWYO project seeks new ways to speak the truths of the past so that we as individuals and as a campus community can finally stand on equal ground.","PeriodicalId":22216,"journal":{"name":"The American Indian Quarterly","volume":"20 1","pages":"415 - 433"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84558372","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}
Pub Date : 2020-09-01DOI: 10.5250/amerindiquar.44.4.0383
F. Vitale
Abstract:Operating from 1879 to 1918 and educating over 8,000 students, the Carlisle Indian Industrial School was the first and one of the largest federal off-reservation boarding schools for Native Americans in the United States. Carlisle symbolized Progressive-Era attempts to assimilate indigenous populations through education, and similarly typified mortality at federal schools across the American empire. Consequently, death at Carlisle is commonly used by scholars and activists as a rhetorical tool in arguments surrounding reconciliation and repatriation. Two incommensurable death counts of 220 and 537 decedents for Carlisle have been proposed, based on competing definitions of which types of decedents should and should not be included. Using cross-referential analysis of administrative records related to school, this study suggests a death count of 232 students and 6 proximal individuals, which adheres to historic categories of mortality. Quantitative analysis of mortality is then linked to contextual information, exploring differential fatality as well as absolute and proportional death trends. This reveals social historical information about student experiences and school mortuary practices, illustrating that mortality investigations hold significant potential beyond enumeration. Simultaneously, these findings challenge existing conceptions of death's alleged objectivity, showing that mortality is an unstandardized, complex phenomenon. This complicates emotional invocations of death counts, especially considering the national and international significance ascribed to understanding mortality at indigenous boarding schools. This study argues that more historically persuasive information about death is revealed through qualitative analysis of quantitative data, showing that mortality is best understood as a highly individualized traumatic experience.
摘要:卡莱尔印第安工业学校(Carlisle Indian Industrial School)于1879年至1918年间办学，共有8000多名学生，是美国第一所也是最大的印第安人联邦保留地寄宿学校之一。卡莱尔象征着进步时代通过教育同化土著人口的尝试，同样也代表了整个美利坚帝国联邦学校的死亡率。因此，卡莱尔的死亡通常被学者和活动家用作围绕和解和遣返的辩论的修辞工具。根据对哪些类型的死者应该包括在内和不应该包括在内的相互矛盾的定义，提出了卡莱尔220和537两种不可比较的死亡人数。使用与学校相关的行政记录的交叉参考分析，本研究表明死亡人数为232名学生和6名近端个人，符合历史死亡率类别。然后将死亡率的定量分析与上下文信息联系起来，探索不同的死亡率以及绝对和比例死亡趋势。这揭示了关于学生经历和学校太平间实践的社会历史信息，说明死亡率调查具有超越枚举的重大潜力。同时，这些发现挑战了死亡所谓的客观性的现有观念，表明死亡是一种非标准化的复杂现象。这使对死亡人数的情感召唤变得复杂，特别是考虑到了解土著寄宿学校的死亡率在国家和国际上具有重要意义。本研究认为，通过定量数据的定性分析，揭示了关于死亡的更具历史说服力的信息，表明死亡最好被理解为一种高度个性化的创伤经历。
{"title":"Counting Carlisle's Casualties: Defining Student Death at the Carlisle Indian Industrial School, 1879–1918","authors":"F. Vitale","doi":"10.5250/amerindiquar.44.4.0383","DOIUrl":"https://doi.org/10.5250/amerindiquar.44.4.0383","url":null,"abstract":"Abstract:Operating from 1879 to 1918 and educating over 8,000 students, the Carlisle Indian Industrial School was the first and one of the largest federal off-reservation boarding schools for Native Americans in the United States. Carlisle symbolized Progressive-Era attempts to assimilate indigenous populations through education, and similarly typified mortality at federal schools across the American empire. Consequently, death at Carlisle is commonly used by scholars and activists as a rhetorical tool in arguments surrounding reconciliation and repatriation. Two incommensurable death counts of 220 and 537 decedents for Carlisle have been proposed, based on competing definitions of which types of decedents should and should not be included. Using cross-referential analysis of administrative records related to school, this study suggests a death count of 232 students and 6 proximal individuals, which adheres to historic categories of mortality. Quantitative analysis of mortality is then linked to contextual information, exploring differential fatality as well as absolute and proportional death trends. This reveals social historical information about student experiences and school mortuary practices, illustrating that mortality investigations hold significant potential beyond enumeration. Simultaneously, these findings challenge existing conceptions of death's alleged objectivity, showing that mortality is an unstandardized, complex phenomenon. This complicates emotional invocations of death counts, especially considering the national and international significance ascribed to understanding mortality at indigenous boarding schools. This study argues that more historically persuasive information about death is revealed through qualitative analysis of quantitative data, showing that mortality is best understood as a highly individualized traumatic experience.","PeriodicalId":22216,"journal":{"name":"The American Indian Quarterly","volume":"25 1","pages":"383 - 414"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84976860","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}
Pub Date : 2020-06-06DOI: 10.5250/amerindiquar.44.2.0243
Russell Townsend, Johi D. Griffin, Kathryn E. Sampeck
Abstract:Comanche scholar and activist LaDonna Harris strongly advocates the recognition and promotion of the four Rs Core Cultural Values: relationships, responsibility, reciprocity, and redistribution. Our contribution discusses the specific forms of each of the four Rs in ᎠᏂᎦᏚᏩᎩ Ani-Kitu Hwagi (Cherokee) practices and ethics of ᎦᏓᎱ (gadahu), ᎦᏚᎩ (gadugi), ᏙᎯ (tõhi), and ᎣᏏ (osi). We present a case study of elements of the history one settlement, ᏅᏅᏁᏱ (Nvnvnyi), as a way to discuss the contemporary reality of heritage management and archaeology's role within that management. Archaeology in Native American communities is often associated with destruction and disruption, so a critical framework that evaluates obliteration is crucial for this specific topic. With the passage of the Native American Graves Protection and Repatriation Act of 1990 and Final Rule in 1995, Ani-Kitu Hwagi people had more say in archaeological activities. Despite this direct oversight, destructive actions to the past and historic resources continues. The countervailing forces to gadahu, gadugi, tõhi, and osi can be summarized as disturbance, including violent erasure, of the past that create historical ruptures. Archaeological work at Nvnvnyi in some cases commits and in others, exposes episodes of rupture of the four Rs for Ani-Kitu Hwagi communities.
{"title":"Archaeology, Historical Ruptures, and Ani-Kitu Hwagi Memory and Knowledge","authors":"Russell Townsend, Johi D. Griffin, Kathryn E. Sampeck","doi":"10.5250/amerindiquar.44.2.0243","DOIUrl":"https://doi.org/10.5250/amerindiquar.44.2.0243","url":null,"abstract":"Abstract:Comanche scholar and activist LaDonna Harris strongly advocates the recognition and promotion of the four Rs Core Cultural Values: relationships, responsibility, reciprocity, and redistribution. Our contribution discusses the specific forms of each of the four Rs in ᎠᏂᎦᏚᏩᎩ Ani-Kitu Hwagi (Cherokee) practices and ethics of ᎦᏓᎱ (gadahu), ᎦᏚᎩ (gadugi), ᏙᎯ (tõhi), and ᎣᏏ (osi). We present a case study of elements of the history one settlement, ᏅᏅᏁᏱ (Nvnvnyi), as a way to discuss the contemporary reality of heritage management and archaeology's role within that management. Archaeology in Native American communities is often associated with destruction and disruption, so a critical framework that evaluates obliteration is crucial for this specific topic. With the passage of the Native American Graves Protection and Repatriation Act of 1990 and Final Rule in 1995, Ani-Kitu Hwagi people had more say in archaeological activities. Despite this direct oversight, destructive actions to the past and historic resources continues. The countervailing forces to gadahu, gadugi, tõhi, and osi can be summarized as disturbance, including violent erasure, of the past that create historical ruptures. Archaeological work at Nvnvnyi in some cases commits and in others, exposes episodes of rupture of the four Rs for Ani-Kitu Hwagi communities.","PeriodicalId":22216,"journal":{"name":"The American Indian Quarterly","volume":"53 1","pages":"243 - 268"},"PeriodicalIF":0.0,"publicationDate":"2020-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91050374","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}
Pub Date : 2020-06-06DOI: 10.5250/amerindiquar.44.2.0196
L. Montgomery, Severin M. Fowles
Abstract:Over the past thirty years, incorporating Native American voices into North American history has become a guiding principle of academic scholarship within both history and archaeology. While scholars have turned to an expanded array of evidence, including oral histories, ethnography, and material culture, to develop complex narratives about Indigenous pasts, they have largely treated these sources as alternatives to the written record. In this article, we argue that Biographic-style rock art is a historical text in its own right. Composed by and for Native people, this iconographic tradition is an "Indigenous archive" that can be read by archaeologists in collaboration with Indigenous community members. We develop this concept of the Indigenous archive through an analysis of rock art produced by Comanche people in the northern Rio Grande region of New Mexico during the eighteenth century. A close examination of these images, accompanied by conversations with Comanche tribal members offers historical insights into the process of constructing and interpreting Indigenous history.
{"title":"An Indigenous Archive: Documenting Comanche History through Rock Art","authors":"L. Montgomery, Severin M. Fowles","doi":"10.5250/amerindiquar.44.2.0196","DOIUrl":"https://doi.org/10.5250/amerindiquar.44.2.0196","url":null,"abstract":"Abstract:Over the past thirty years, incorporating Native American voices into North American history has become a guiding principle of academic scholarship within both history and archaeology. While scholars have turned to an expanded array of evidence, including oral histories, ethnography, and material culture, to develop complex narratives about Indigenous pasts, they have largely treated these sources as alternatives to the written record. In this article, we argue that Biographic-style rock art is a historical text in its own right. Composed by and for Native people, this iconographic tradition is an \"Indigenous archive\" that can be read by archaeologists in collaboration with Indigenous community members. We develop this concept of the Indigenous archive through an analysis of rock art produced by Comanche people in the northern Rio Grande region of New Mexico during the eighteenth century. A close examination of these images, accompanied by conversations with Comanche tribal members offers historical insights into the process of constructing and interpreting Indigenous history.","PeriodicalId":22216,"journal":{"name":"The American Indian Quarterly","volume":"9 1","pages":"196 - 220"},"PeriodicalIF":0.0,"publicationDate":"2020-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87791804","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}
Pub Date : 2020-06-06DOI: 10.5250/amerindiquar.44.2.0221
P. Nelson
Abstract:Archaeological research has traditionally been a top-down scientific process of knowledge production with little involvement from the descendant communities whose cultural resources and heritage are under investigation. The analysis of collections resulting from archaeological research and the empirical data that it provides can legitimate settler scientists' claims to know and revise Indigenous histories and eliminate the legitimacy of Indigenous claims about these histories from the standpoint of traditional knowledges. Despite these settler colonial tendencies within the discipline of archaeology, decolonizing archaeological practices and narratives and making space for Native American peoples is possible when research is refocused on the desires of descendent communities. Using a framework of responsive justice in working with communities to co-develop questions, methodologies and interpretations, the physical and intellectual heritage and histories of Indigenous communities can be maintained. This article will discuss one case from the Tolay Valley in which Indigenous archaeological research in collaboration with the Federated Indians of Graton Rancheria has been leveraged to support the tribe's goals of environmental and cultural restoration at this place and has also revised and enriched the history that can be told about Coast Miwok people's long-term engagement with the Tolay Valley.
{"title":"Refusing Settler Epistemologies and Maintaining an Indigenous Future for Tolay Lake, Sonoma County, California","authors":"P. Nelson","doi":"10.5250/amerindiquar.44.2.0221","DOIUrl":"https://doi.org/10.5250/amerindiquar.44.2.0221","url":null,"abstract":"Abstract:Archaeological research has traditionally been a top-down scientific process of knowledge production with little involvement from the descendant communities whose cultural resources and heritage are under investigation. The analysis of collections resulting from archaeological research and the empirical data that it provides can legitimate settler scientists' claims to know and revise Indigenous histories and eliminate the legitimacy of Indigenous claims about these histories from the standpoint of traditional knowledges. Despite these settler colonial tendencies within the discipline of archaeology, decolonizing archaeological practices and narratives and making space for Native American peoples is possible when research is refocused on the desires of descendent communities. Using a framework of responsive justice in working with communities to co-develop questions, methodologies and interpretations, the physical and intellectual heritage and histories of Indigenous communities can be maintained. This article will discuss one case from the Tolay Valley in which Indigenous archaeological research in collaboration with the Federated Indians of Graton Rancheria has been leveraged to support the tribe's goals of environmental and cultural restoration at this place and has also revised and enriched the history that can be told about Coast Miwok people's long-term engagement with the Tolay Valley.","PeriodicalId":22216,"journal":{"name":"The American Indian Quarterly","volume":"9 1","pages":"221 - 242"},"PeriodicalIF":0.0,"publicationDate":"2020-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85335760","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}
Pub Date : 2020-06-06DOI: 10.5250/amerindiquar.44.2.0171
Michelle A. Lelièvre, C. Martin, Alyssa Abram, M. Moran
Abstract:How can indigenous studies inform archaeologists conducting collaborative research with descendent communities and, in turn, what can archaeology's understanding of changes in the land from the deep to the recent past offer indigenous studies? The concept of relationality—with its Mi'kmaw manifestation in msɨt no'kmaq ("all my relations")—serves as a bridge for examining what these disciplines can contribute to each other. A reflexive examination of ongoing collaborative research project in Mi'kma'ki ("Land of the Mi'kmaq") uses the concept of relationality as a lens through which to examine the social relationships forged through field-based research. We describe how relationality is manifested and negotiated in the process of co-learning and the co-creation of knowledge. By focusing on the conditions of possibility for knowledge creation in collaborative settings—and by revealing some of the assumptions inherent in archaeological practice—we hope to foster deeper engagements between indigenous studies and archaeology.
摘要:土著研究如何为考古学家与后代社区进行合作研究提供信息?反过来，考古学对土地从远古到最近的变化的理解又能为土著研究提供什么?关系的概念——以“我所有的关系”(ms . t . no . kmaq)为其Mi'kmaw的表现形式——为检验这些学科之间的相互贡献提供了一座桥梁。对Mi'kma'ki(“Mi'kmaq的土地”)正在进行的合作研究项目进行反思性检查，使用关系概念作为透镜，通过实地研究来检查社会关系。我们描述了在共同学习和共同创造知识的过程中，关系是如何表现和协商的。通过关注协作环境中知识创造可能性的条件，以及揭示考古实践中固有的一些假设，我们希望促进土著研究和考古学之间更深入的接触。
{"title":"Bridging Indigenous Studies and Archaeology Through Relationality? Collaborative Research on the Chignecto Peninsula, Mi'kma'ki","authors":"Michelle A. Lelièvre, C. Martin, Alyssa Abram, M. Moran","doi":"10.5250/amerindiquar.44.2.0171","DOIUrl":"https://doi.org/10.5250/amerindiquar.44.2.0171","url":null,"abstract":"Abstract:How can indigenous studies inform archaeologists conducting collaborative research with descendent communities and, in turn, what can archaeology's understanding of changes in the land from the deep to the recent past offer indigenous studies? The concept of relationality—with its Mi'kmaw manifestation in msɨt no'kmaq (\"all my relations\")—serves as a bridge for examining what these disciplines can contribute to each other. A reflexive examination of ongoing collaborative research project in Mi'kma'ki (\"Land of the Mi'kmaq\") uses the concept of relationality as a lens through which to examine the social relationships forged through field-based research. We describe how relationality is manifested and negotiated in the process of co-learning and the co-creation of knowledge. By focusing on the conditions of possibility for knowledge creation in collaborative settings—and by revealing some of the assumptions inherent in archaeological practice—we hope to foster deeper engagements between indigenous studies and archaeology.","PeriodicalId":22216,"journal":{"name":"The American Indian Quarterly","volume":"63 11 1","pages":"171 - 195"},"PeriodicalIF":0.0,"publicationDate":"2020-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77592397","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}
M. Dawley, Rebecca J. Webster, Abigail M. Markwyn, Ellen A. Ahlness, J. Watkins, Andrew A. Szarejko, S. T. Keovorabouth, Shalon van Tine, Tara Keegan, Jill E. Martin
Abstract:Tattooing in the federal Indian boarding school system was common among the female student body in the 1960s and 1970s, but the practice is not well documented. My study explores an undocumented area of boarding school history and student experiences. The tattoos most often included small initials and markings, and my analysis concludes that the meanings were mostly related to resistance. A search of the literature on Native education, focusing on boarding schools, yielded only fragments of references to tattooing, because there has been no substantive or detailed research on Indian boarding school tattoos. One brief narrative from Celia Haig-Brown (1988), however, illustrates the commonality and the dangers of tattooing. This article examines tattoos among female students who attended Indian boarding schools in the Southwest. The personal accounts of my mother's experience in tattooing at the Phoenix Indian School provide a baseline for this study.
{"title":"Cover Art","authors":"M. Dawley, Rebecca J. Webster, Abigail M. Markwyn, Ellen A. Ahlness, J. Watkins, Andrew A. Szarejko, S. T. Keovorabouth, Shalon van Tine, Tara Keegan, Jill E. Martin","doi":"10.1353/aiq.2020.0018","DOIUrl":"https://doi.org/10.1353/aiq.2020.0018","url":null,"abstract":"Abstract:Tattooing in the federal Indian boarding school system was common among the female student body in the 1960s and 1970s, but the practice is not well documented. My study explores an undocumented area of boarding school history and student experiences. The tattoos most often included small initials and markings, and my analysis concludes that the meanings were mostly related to resistance. A search of the literature on Native education, focusing on boarding schools, yielded only fragments of references to tattooing, because there has been no substantive or detailed research on Indian boarding school tattoos. One brief narrative from Celia Haig-Brown (1988), however, illustrates the commonality and the dangers of tattooing. This article examines tattoos among female students who attended Indian boarding schools in the Southwest. The personal accounts of my mother's experience in tattooing at the Phoenix Indian School provide a baseline for this study.","PeriodicalId":22216,"journal":{"name":"The American Indian Quarterly","volume":"30 11","pages":"279 - 301 - 302 - 328 - 329 - 361 - 362 - 364 - 365 - 367 - 367 - 370 - 370 - 374 - 374 - 376 - 377"},"PeriodicalIF":0.0,"publicationDate":"2020-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91443480","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}
Pub Date : 2020-03-01DOI: 10.5250/amerindiquar.44.2.0149
A. Allard
Abstract:In this article, I draw inspiration from La Donna Harris and Jaqueline Wasilewski's notions of relationships and dynamic inclusivity, as laid out in their 2004 article, to interpret the late eighteenth-century fur trade landscape of the western Great Lakes region. Using documentary sources and archaeological investigations conducted at a 1790s trade post known as Réaume's Leaf River Post, I first consider the role of foodways in the creation of ambivalent relationships between Ojibwe people and fur traders. I further argue that these relationships extended to the broader landscape (and waterscape), emerging out of contested sharing of knowledge, practices, and geographic imaginaries. I contend that Harris and Wasilewski's notions of relationships and dynamic inclusivity are useful to decentering colonial narratives in the archaeology of the fur trade.
摘要:在本文中，我从La Donna Harris和jacqueline Wasilewski在2004年的文章中提出的关系和动态包容性的概念中汲取灵感，来解释18世纪晚期大湖西部地区的皮毛贸易景观。通过文献资料和考古调查，我在1790年代的一个贸易驿站rsamume的叶河驿站进行了研究，我首先考虑了食物在奥吉布韦人和毛皮商人之间矛盾关系的形成中所起的作用。我进一步认为，这些关系延伸到更广泛的景观(和水景)，从有争议的知识、实践和地理想象的共享中出现。我认为，哈里斯和瓦西莱夫斯基关于关系和动态包容性的概念，对于在毛皮贸易考古学中去中心化殖民叙事是有用的。
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Pub Date : 2020-03-01DOI: 10.5250/amerindiquar.44.2.0127
Tsim D. Schneider, K. Hayes
Abstract:In the fourteen years since the publication of Sonya Atalay's groundbreaking special issue of American Indian Quarterly, "Decolonizing Archaeology" (2006)—and the call for a more equitable and ethical, or decolonized, archaeology—we raise the question: Is it possible to decolonize archaeology? Of late, archaeologies of colonialism seek to counteract Western views of the plight of Indigenous populations and the systematic erasure of peoples, sites, and cultures from the land, from public memory, and the conventional writing of history. For archaeologists, countering narratives of Indigenous loss or absence requires gathering evidence—excavation in the soil and archives—to demonstrate resiliency, even as many present-day Indigenous communities doubt the very premise of that loss and the idea that their histories and cultures are missing or obscured. In this article, we acknowledge the colonial nature of evidence (epistemology) in archaeology. Introducing this special issue, we consider how archaeology has performed as a structure of settler colonialism, and how a close engagement with critical Indigenous theory can reorient us. We argue that a more equitable form of practice is evolving, but that decolonizing archaeology will require a kind of "undisciplining," changing larger institutional structures in universities and heritage protection law. We thus consider the potentials or impossibilities for decolonizing archaeology by centering our questions in the scholarship on settler colonial studies and critical Indigenous theory.
摘要:自2006年Sonya Atalay在《美国印第安季刊》(American Indian Quarterly)上开创性的特刊《非殖民化考古学》(Decolonizing Archaeology)出版以来的14年里，我们提出了一个问题:考古学是否有可能实现非殖民化?最近，殖民主义考古学试图反驳西方对土著居民困境的看法，以及从土地、公共记忆和传统历史写作中系统性地抹去民族、遗址和文化的看法。对于考古学家来说，要反驳土著文化消失或消失的说法，需要收集证据——在土壤和档案中挖掘——以证明他们的复原力，尽管许多当今的土著社区怀疑土著文化消失的前提和他们的历史和文化消失或模糊的想法。在本文中，我们承认考古学中证据(认识论)的殖民性质。在介绍这一特殊问题时，我们将考虑考古学是如何作为定居者殖民主义的一种结构而发挥作用的，以及与批判性土著理论的密切接触如何重新定位我们。我们认为，一种更公平的实践形式正在发展，但非殖民化考古学将需要一种“无纪律”，改变大学和遗产保护法中更大的制度结构。因此，我们通过将我们的问题集中在定居者殖民研究和批判性土著理论的学术研究中，来考虑非殖民化考古学的潜力或不可能性。
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