American Indians

There is a threat to our water in northeast Montana. The Keystone XL Pipeline crosses the Missouri River, which is where we get our water from.  There is also a possibility of losing control of our water supply to privatization because of a gigantic loan for a casino project.

The Pokagon Band of Potawatomi Indians has been a part of Chicago since its founding. In very public expressions of indigeneity, they have refused to hide in plain sight or assimilate. Instead, throughout the city’s history, the Pokagon Potawatomi Indians have openly and aggressively expressed their refusal to be marginalized or forgotten—and in doing so, they have contributed to the fabric and history of the city.

Imprints: The Pokagon Band of Potawatomi Indians and the City of Chicago examines the ways some Pokagon Potawatomi tribal members have maintained a distinct Native identity, their rejection of assimilation into the mainstream, and their desire for inclusion in the larger contemporary society without forfeiting their “Indianness.” Mindful that contact is never a one-way street, Low also examines the ways in which experiences in Chicago have influenced the Pokagon Potawatomi. Imprints continues the recent scholarship on the urban Indian experience before as well as after World War II.

If belief drives behavior, what did first nations peoples believe? Though a material approach attempts to bridge the gap, other disciplines such as philology may be of assistance and compatible with a strict material diagnostic. This paper marries material evidence and current theory with immaterial evidence from other disciplines for a working model to understand the most basic questions as to why there were people in America before Columbus.

7. Auflage mit neuem Vorwort von Franz Obermeier und Wolfgang Schiffner.

Stadens Werk war nicht nur wegen des Berichts über ein in Europa weitgehend unbekanntes Land von großem Einfluss. Denn abgesehen von wenigen Nachrichten in den Briefberichten von Amerigo Vespucci und anderen ephemeren Texten war damals nichts über Brasilien bekannt. Seine Bedeutung liegt auch darin, dass er durch eine geschickte literarische Strategie eines Authentizitätsdiskurses den zu der Zeit noch unpersönlichen Reisebericht auf die Ebene einer persönlichen Erzählung (Narrratio) hebt, auch wenn diese noch stark von erbaulichen Texten geprägt ist. Er verbindet damit religiöse Elemente als Rechtfertigung dafür, überhaupt einen solchen Bericht geschrieben zu haben,  mit der zeitgenössischen Realität des von ihm erlebten Landes. Dies war ein in der Geschichte der Reiseliteratur zentraler Schritt. Es genügt einen der mittelalterlichen Pilgerberichte nach Jerusalem zu lesen, oder selbst Marco Polos Chinabericht (Il Milione, entstanden um 1298/99), um den Unterschied zu solchen unpersönlichen Texten zu verstehen. Dabei ist Staden als Erzähler und in den beigegebenen Texten wie der Widmung an Landgraf Philipp auch als Autor in seiner Jetztzeit der Reformation und damit seiner eigenen Realität und der seiner Leser präsent. Seinen moralischen Anspruch untermauert der Protestant Staden durch einen starken Bezug auf lutherische Elemente und seine des Öfteren thematisierte Zeugenschaft für den Glauben. Es gelingt ihm, sein doch recht großes Verständnis für die Fremdkultur, der er mit einem offenen Blick begegnet ist, mit dem christlich-moralischen Urteil so zu verbinden, so dass sich in seiner Darstellung beide Elemente der Angst vor der Fremdheit des ihn bedrohlichen Kannibalismus und der für das Fremde offenen Wahrnehmung nach seinen eigenen Wertmaßstäben einander die Waage halten. Das geschilderte Erleben wird damit für seine ersten Leser wie für den Erzähler des Texts erlebbar, was allerdings diskursiv durch Wahrheitsbeteuerungen erarbeitet werden muss. Diese erfolgen auf der Text- und Bildebene. Die Trennung von seiner persönlichen Erzählung im ersten Teil und dem ethnographischen Bericht im zweiten untermauert diesen Wahrheitsanspruch, sachlich objektiv zu berichten. Der im Text erhobene Anspruch auf Augenzeugenschaft verleiht dem Referierten damit einen neuen Status, den in diversen Berichten erwähnten Kannibalismus dieser Indianer selbst erlebt zu haben. Er schildert ihn in einer nie gekannten Ausführlichkeit, der Vergleich mit zeitgenössischen französischen und portugiesischen Quellen erweist diese genauen Schilderungen als wahrheitsgetreu. Verschiedene Versuche, dies unter diversen Promissen als fake news zu erweisen, müssen heute als methodisch überholt gelten, auch wenn das Thema in der Populärpresse immer wieder auftaucht.

Auch die Ebene der sehr einfachen, nach Stadens Vorgaben von unbekannten Künstlern erstellten Bebilderung dient dieser bewundernswert ausgeklügelten Struktur. Diese einfachen, aber in der Rezeption außergewöhnlich einflussreichen Holzschnitte zeigen nicht nur das indigene Leben, real nachweisbare Küstenlinien und Elemente der indigenen Kultur, sondern auch den Zeugen Staden mit moralisch-verurteilenden Gesten oder als Gefangenen in einem Tupinamba-Dorf, wo er kannibalistische Szenen abbildet. Vor allem durch diese Bebilderung wurde das Buch zu einem Markstein der Reiseliteratur und  ist in Brasilien durch zahlreiche Bearbeitungen als Kinder – und Jugendliteratur sowie durch zwei Filme im kulturellen Imaginarium des Landes als erstes Brasilienbuch und Gründungstext präsent.

"All the Real Indians Died Off," a new book by Roxanne Dunbar-Ortiz and Dina Gilio-Whitaker, takes aim at what the authors call "myths about Native Americans."  The Authors' Note makes clear they are using the word in its negative sense. They refer to "myths and stereotypes," saying the "narratives behind those myths" are "lies" and "misperceptions." On the other hand, the antidote they offer to the false narratives involves "reclaiming stolen pasts through scholarship, storytelling, relationship building, and acknowledging our ancestry."  "All the Real Indians Died Off" thus posits countering stories with other stories, with one set of stories said to be "a more accurate history." This leaves us with a second definitional question: What do we mean by "history"? "All the Real Indians Died Off" will hit the market in time for this year's debates about celebrating or mourning the arrival of Columbus and his boat people from their ocean-crossing journey to this continent.

The careers of the senior Army officers at the end of the nineteenth century were highlighted by extreme self-sacrifice and devotion to duty and country, but history has largely forgotten these patriots. One of these officers was Brigadier General Samuel M. Whitside, a distinguished cavalry officer who faithfully served his nation from 1858 to 1902. He commanded at every level from platoon to department for thirty-two of his forty-three years in service, including Army posts, such as Camp Huachuca, Jefferson Barracks, and Fort Sam Houston, the Departments of Eastern Cuba and Santiago and Puerto Principe, Cuba, a provisional cavalry brigade, the 10th and 5th Cavalry Regiments, a squadron in the 7th Cavalry Regiment, and a troop and platoon in the 6th Cavalry Regiment. The pinnacle of his career was serving as the Commanding General of the Department of Eastern Cuba before retiring in June 1902 as a Brigadier General in the U.S. Army.
Despite his many contributions to the Army during his forty-three years of service, most history books record only two events during his career: the founding of Fort Huachuca, Arizona, and his role as a battalion commander at the Battle of Wounded Knee Creek. While these two events are arguably the most noteworthy in Whitside’s four decades in the U.S. cavalry, a look at his entire career provides an insight into the great personal sacrifices that the officers and their families made in the frontier Army in the later half of the nineteenth century. This thesis will show that a century after his retirement from the Army, Brigadier General Samuel M. Whitside’s lifetime in uniform stands as a hallmark of selfless service to not only his descendants, but more importantly, to all military officers serving and yet to serve.

Objective: Exposure to violence threatens the health and well-being of American Indian and Alaska Native (AI/AN) women and children. In the first part of the commentary, we provide a brief overview of research, policies, and programs aimed at reducing violence against AI/AN women. In the second part, we present 3 recommendations for an expanded research agenda. The first recommendation is to promote participatory research on risk and protective factors to inform the development of culturally appropriate, strength-based and resilience interventions. The second recommendation is to increase applications of life course theories and examine the interconnectedness between intimate partner violence (IPV) and violence exposures that occur during childhood and older adulthood. The third recommendation is to conduct more studies on social and historical determinants of violence, with an emphasis on community and societal factors. Conclusions: Increased applications of theoretical frameworks may shed light on social, economic, historical, and cultural factors associated with violence against AI/AN women. Incorporating the factors in IPV prevention and intervention programs requires active participation and indigenous knowledge from AI/AN scholars, leaders, advocates, and communities. Diverse stakeholders play an important role in promoting the use of cultural strengths to improve the health and safety of AI/AN women and families.

From the early decades of the 17th century until 1701, the Great Lakes region and its vicinity were riven by wars their peoples largely for control of trade with European powers but also, in the case of the Haudenosaunee (Five Nations Iroquois), for assimilation to rebuild their population.

Leanne Betasamosake Simpson (Michi Saagiig Nishnaabeg) has accomplished an amazing feat in her forthcoming book, "As We Have Always Done." She confronts colonialism from the perspective of Indigenous nationhood, but goes beyond arguing for changes in politics, writing in a way that enacts changes in our thinking about politics. Simpson articulates Indigenous nationhood as "a radical and complete overturning of the nation-state's political formations." This reiterates what others have found when they dig to the roots ['radical' comes from Latin 'radix': root]: Indigenous reality in and of itself challenges Western modes of thinking and acting. Simpson deploys the content of this insight in the process of her writing. She writes—rather than writes about—Indigenous nationhood.

Since time immemorial, Native Americans have resided in Western Oregon. Today, many of these tribes, including the Kalapuya, Molalla, Umpqua, Rogue River, Clackamas, Tillamook, some Shasta, and many other people from regional tribes are part of the Confederated Tribes of Grand Ronde. The West Eugene Wetlands are within the traditional homelands of the Kalapuya and a part of the vast expanse of lands regional tribes ceded to the U.S. Government in treaties between 1853 to 1855. After the treaties were signed, the tribes were relocated by the U.S. Government to the Grand Ronde Indian Reservation located 30 miles west of Salem, Oregon at the foothills of the coast range. Traditionally, the tribes utilized hundreds of plants for food, medicine, structures, weaving materials and more. The tending, harvest, and use of plants had (and continues to have) important roles in ceremonies, celebrations, and household use.  For thousands of years the Willamette Valley has provided a vast array of plant foods for the Native American people that live here. Many traditional foods can be found in the West Eugene Wetlands, a varied landscape of upland oak savannah, upland prairie, wetland prairie and riparian zones that host a great diversity of plants and animals. For example, tarweed (Madia sp.), grows on dry prairies, camas grows on wet prairies, hazel grows on dry semi-open or brushy areas, and the oaks grow in dryer zones. The Kalapuya used a variety of management techniques to improve food production systems. The maintenance of the traditional foods through tilling, digging and other activities helped maintain the varied landscape. Controlled fires were regularly set which had many benefits including keeping out unwanted competitor species and insects, and returning nutrients to soil.

A summation of some of the themes
that were raised in a presentation held at the Evergreen
gallery on August 8, 2017. The speakers included the
artists who led each of the workshops—Jim Denomie
(painting,) Denise Wallace (jewelry,) Nora Naranjo
Morse (clay,) Marwin Begaye (printing), Larry McNeil
(photography), Dan Friday (glass), and Dempsey
Bob (carving). In addition, other speakers included
Linley Logan, who co-curated the exhibition that
accompanied the gathering; Marques Marzan, who
spoke about the role of Hawaiian artists at these
gatherings; June Grant and Sandy Adsett reflected on
the Māori role in the origination and success of these
ongoing events; Trudy Marcellay, who reflected on
her family’s participation and the key role played by
her late mother, Hazel Pete, in leading the weaving
workshop at the previous gathering; and, of course,
Lillian Pitt, who shared her anecdote of how her
engagement with the Māori eventually inspired Tina
Kuckkahn-Miller to plan a gathering at the Longhouse
in 2001.

Sophisticated diagnostics have allowed archaeologists to make great inroads in understanding America's First people. At the same time, modern archaeology has assumptions about reality that have limited its scope and ability to integrate other disciplines into its theories, disciplines that would clarify and cement a harmony of the disparate and isolated work sites into a model of global proportions. If beliefs determine behavior, it runs near impossible to paint a holistic picture as to what drove the complex peopling of America from the material record alone.  This paper marries material evidence and current theory with immaterial evidence from other disciplines for a working model to understand the most basic questions as to why there were people in America before Columbus. This paper was originally submitted for scholastic review in 2014.

Researchers have theorized that colonization and forced assimilation of American Indians/Alaska Natives (AI/AN) in the U.S. are associated with the current health outcomes of AI/AN groups. The literature has begun to link a number of negative health outcomes such as chronic illnesses, substance abuse, grief, depression, and anxiety with distal stressors associated with historical loss, as well as with proximal stressors that are continued reminders of historical trauma such as present day discrimination. The present study utilized a quantitative
methodology along with a community informed framework through collaboration with multiple urban AI/AN-serving agencies in a metropolitan area of the Midwest to empirically study proposed theoretical models to explain health disparities in urban AI/AN adults. A paper-pencil self-report survey was provided to 285 voluntary adult participants. The measures gathered information about the participants’ thoughts and feelings relevant to historical loss, their involvement in health-promoting behaviors, current alcohol, commercial cigarette, and commercial smokeless tobacco use, and their perceptions of their experience being part of their cultural group and a minority within the United States.
The results of this study document the prevalence of historical loss and its associated symptoms in a sample of urban AI/ANs adults living in the Midwest region of the U.S. The findings provide support for the impact of both the proximal stressor of perceived discrimination and the distal stressor of historical loss thoughts on the outcome of historical loss associated symptoms. Additionally, historical loss thoughts had a significant impact on cigarette use. No direct connection appeared to exist between historical loss thoughts and health-promoting behaviors, or between historical loss thoughts and alcohol use. Psychosocial variables of ethnic identity, mainstream comfort, and social affiliation did not appear to have a moderating influence between historical loss thoughts and historical loss associated symptoms.
This study was funded by a community grant from Mayo Clinic’s Spirit of E.A.G.L.E.S. American Indian/Alaska Native Leadership Initiative on Cancer, a National Cancer Institute funded Special Populations Network. The project occurred in collaboration with an organization that provides employment and career services to AI/AN people living in the Southeastern region of a Midwest state. This project was informed by community feedback from AI/AN-serving organizations, including an urban Tribal agency, an urban AI/AN wellness consortium, and a regional inter-Tribal council. The de-identified aggregate results and findings will be disseminated with the appropriate community agencies and the funding program, for their use as they see fit. The findings from this project can potentially inform future health promotion work with local AI/AN organizations and urban AI/AN groups.

Entrato in contatto con la musica degli Indiani nel corso della tournée americana del 1910, tra l'anno successivo e il 1916 Ferruccio Busoni lavora a una serie di composizioni su quelle melodie: lo schizzo preparatorio del Canto di mietitura (senza numero d'opera), la Fantasia indiana op. 44, i due volumi del Diario indiano op. 47. Esse gli offrono lo spunto e il banco di prova per elaborare una sintesi linguistica e un rinnovamento della forma musicale originali e coerenti.
Ripercorrendo gli eventi e l'evoluzione delle idee che accompagnano la genesi di tali pezzi – attingendo in particolar modo alle testimonianze contenute nell'epistolario – l'intervento intende ricostruire le tappe del rinnovamento del linguaggio musicale attuato da Busoni e illustrarne i principî estetici e tecnici, per presentare poi una ricognizione delle opere che ne costituiscono gli esiti concreti.

This unpublished paper is a short introduction to the pre-colonial history of the Wangunk community, a once-powerful Connecticut tribe whose homelands extended on both sides of the lower Connecticut River Valley from Windsor Locks to East Haddam. The original version was presented at the panel event “Indigenous Middletown: Settler Colonial and Wangunk Tribal History” December 5, 2015 at Wesleyan University, Middletown, Connecticut to an audience of students, educators, and the general public. The 15-minute presentation summarized what archaeology and historical documents teach us about Wangunk society before English settlement in the area.

This thesis explores Native American Free Passage along the U.S.- Mexico border.  The writer contends that U.S. immigration laws impedes the free movement of religion, culture, language, and tribal members of Native Nations bisected by the geopolitical border between the United States and Mexico. A critical look at the approaches currently advocated by Native Nations and their members, legal scholars, nation-states, and non-governmental organizations towards a pass and repass solution is presented in this study. Ultimately, the author presents an alternative resolution for 'Border Tribes' bisected by the U.S. - Mexico border via a multinational treaty between the Native Nations, Mexico, and the United States.

This paper traces the coming of the Mennonites to Oklahoma, first as missionaries to the Indians, then as settlers.  Most were recent German-Russian immigrants, some coming from as far away as Central Asia.  The main focus is on the Mennonites' participation in the Land Runs of 1889, 1892, and 1893 and the 44 church communities they established prior to statehood in 1907. This is a revised and updated study of this subject (2019}.

The extraordinary story of the Nahuhulk, a Tlingit/Tsimshian copper artifact of great power, prestige, and value.  This tale narrates the story of the Copper from its forging in a Tlngit village in the 1700s, its acquisition by the chief Wisaiks, and its subsequent dramatic history.

The tlakwa or Copper is a symbol of surplus wealth, cultural nourishment, conspicuous consumption and spiritual power among the Kwakiutl, the Tsimshian, the Tlingit, the Haida, and other indigenous peoples of coastal British Columbia. Names of high ranking people often contained references to copper, such as “Born to be Copper Maker Woman” and “Copper Maker.” Copper was also used as a decorative motif on garments, staffs, and crest carvings, where it represented wealth. The Copper was made of a large flat sheet of beaten metal cut in the shape of a flared shield, with a T shaped ridge beaten onto the lower portion. The shape perhaps reflects the trunk proportions of the human body, or possibly a filleted salmon. The Tsimshian thought it represented the backbone of an ancestor. The size varied in height from six inches to three feet.

Since time immemorial, Native Americans have resided in Western Oregon.  Today, many of these tribes, including the Kalapuya, Molalla, Umpqua, Rogue River, Clackamas, Tillamook, some Shasta, and many other people from regional tribes are part of the Confederated Tribes of Grand Ronde.  The West Eugene Wetlands are within the traditional homelands of the Kalapuya and a part of the vast expanse of lands regional tribes ceded to the U.S. Government in treaties between 1853 to 1855.  After the treaties were signed, the tribes were relocated by the U.S. Government to the Grand Ronde Indian Reservation located 30 miles west of Salem, Oregon at the foothills of the coast range.  Traditionally, the tribes utilized hundreds of plants for food, medicine, structures, weaving materials and more.  The tending, harvest, and use of plants had (and continues to have) important roles in ceremonies, celebrations, and household use. Today, tribal members face many challenges to gathering traditional plant resources due to pollution, the neglect of culturally important species, and the lack of access to sites suitable for sustainable harvesting. To address this problem Grand Ronde members are forming strategic public and private partnerships to help plan and implement projects to restore culturally and ecologically significant plants within their ceded homelands.

Debbie Reese discusses with the guest editors her experiences providing guidance and criticism regarding depictions of Native people in children’s and young adult literature, as well as observing how the publishing industry has both improved some practices and remained in problematic stasis with others.

The internet provides numerous helpful resources for understanding mental health issues affecting the lives of many people. Companion to "Effective Counseling Skills" by the same author, this volume has been prepared for counselors and the general public to address common life challenges.

Part 1 gives the text of practical articles for issues and problems commonly experienced in life including grief, depression, marital difficulties, conflict and communication problems, sexual abuse, suicide, death and dying, anger, loss of caring parents, homosexuality, and addiction.

Part 2 is a short lesson book for teachers and school counselors on teaching empathy in the classroom with applications transferrable to the workplace, family life, and personal relationships.

Part 3 is a personal Life Story Questionnaire to help increase self-awareness of factors affecting your life and relationships. Simply completing the questionnaire will move you forward in your healing.

The articles can also be used freely as handouts in workshops or seminars delivered to schools, church or religious groups, hospital staff.

Phase I. A sample of 52 individuals who purchased mitochondrial DNA testing to determine their female lineage was assembled after the fact from the customer files of DNA Consultants. All claim matrilineal descent from a Native American woman, usually named as Cherokee. The main criterion for inclusion in the study is that test subjects must have obtained results not placing them in the standard Native American haplogroups A, B, C or D, hence the use of the word “anomalous.” Most subjects reveal haplotypes that were unmatched anywhere else except among other participants. There proves to be a high degree of interrelatedness and common ancestral lines. Haplogroup T emerges as the largest lineage, followed by U, X, J and H. Similar proportions of these haplogroups are noted in the populations of Egypt, Israel and other parts of the East Mediterranean.
Phase II.  A sample of individuals who took a mitochondrial DNA test to determine female lineage (n=67) was created from participants in DNA Consultants' Cherokee DNA Project Phase II. Almost all beforehand claimed matrilineal descent from a Native American woman, usually believed to be Cherokee, and often named in genealogy research undertaken by the customer. The majority of subjects revealed "anomalous" haplotypes not previously classified as American Indian. Many matched others in Phase I. Several individuals overcame the barrier of a sealed adoption to find biological relationships, often to other participants. As in Phase I, a Middle Eastern type, haplogroup T, emerged as the most common lineage (19.4% in Phase II, 22.7% overall in the project), followed by H, U and J, all Eurasian types. Sub-Saharan African haplogroup L (9%) was prominent as a minor category. Old Europe haplogroups I, N, V and W occurred in small amounts and should be considered strikingly new, unreported signals of authentic Cherokee ancestry.

This is one study about design of ornaments, as cultural  phenommena in the pre-writting Neolithic Vinca culture (Vinča), 6500–4500BC, Serbia, Balkan, EU. Text theorize Vinca culture ornamental motifs – vibration and swirl, linear or mandala formed, drawn in geometrically stile: straight lines at a sharp angle or at an angle of 90 degrees. As design, it is skillfully reduced, abstract thinking, simplifying things. Vinca Neolithic Society was good organized, big and creative, urbanized in scale of big villages, had cults and religion, shrines, and woman’s priestess and goddess (most woman ceramic figurines – idols, was fond, only few man). Vinca also began with industry ceramic production, mining and technology of copper casting as early as 7000 – 5000 BC, and trading (salt, jewelry, shells). Mysteriously, this society disappeared 4500 BC, never becoming “big civilization”.

Sifts through information gleaned from historical, contemporary, and English, French, and Spanish colonial as well as cartographical sources to demonstrate that the groups of Indians commonly called the Westo were not, in fact, refugee Erie, and also identifies the seven waves of out-migration of Yuchi (Euchee) from their homeland in East Tennessee, Southwest Virginia, and Western North Carolina, as well as showing the the refugee Erie-Huron group known as Richahecrian and Rickohockan were proto-Cherokee.

(Updated 2 October 2021)

After Frank Fenenga’s death (April 7, 1994), his son Gerrit discovered an unfinished manuscript co-authored by his father and Francis (Fritz) Riddell. It pertained to a Native California rain-making bundle from Kern County. Included with the manuscript were Frank’s field notes, a photograph, sketches of the artifacts, and a letter dated January 18, 1980 from Robert Merriam, Curator of the Kern Valley Museum in Kernville. Merriam was interested in obtaining information about the bundle, since he had been informed that it might have been part of a larger assemblage, a portion of which is currently on exhibit at the Kern Valley Museum. This bundle is on loan from one of the local Indians, a granddaughter of Esteban Miranda. Esteban Miranda, a Tübatulabal chief (timiwal) who died about October 13, 1942, was the stepson of a Chumash shaman from Tejon who appears to have first owned and used the bundle. The editors researched the original manuscript and found that Frank had presented a paper on the subject at the 1978 annual Society for California Archaeology meetings. With Gerrit Fenenga’s permission, the editors have chosen to edit and complete the unfinished work in order to honor the memory of Frank Fenenga and Francis Riddell. With the exception of some new information, this article remains their work.


Dos suizos, dos libros, una única obsesión: la explotación del “oro negro” de la selva amazónica, en la época del auge cauchero en el Oriente de Bolivia. Con apenas unos meses de diferencia, Franz Ritz y Ernst Leutenegger trabajaron en la misma barraca gomera durante la primera década del siglo XX, y ambos publicaron luego sus recuerdos en su país natal. Son estos relatos que, traducidos por primera vez al español, nos propone descubrir aquí Lorena Córdoba. La mirada más entusiasta de Ritz y la visión más melancólica de Leutenegger evocan ambas tópicos de la fiebre cauchera en la selva boliviana: la dura vida en las barracas; la ley del más fuerte en un mundo donde el Estado está ausente; los enganches tramposos, las deudas hereditarias, la explotación de los indígenas. Sin embargo, estos relatos permiten ir más allá de los clichés y matizar en gran parte las visiones en blanco y negro sobre esta época crucial para la economía boliviana, la paulatina incorporación del Oriente al país y el destino también de los pueblos indígenas amazónicos. Con su lectura, la Historia gana en humanidad, en matices enriquecedores, en profundidad y credibilidad.

Native American children have frequently been overlooked in early childhood development and education literature, though they are part of demographic with some of the highest levels of documented educational and health disparities. The roots of disparities often occur early in life, so this study sought to address the gap in early childhood literature by investigating the phenomenon of raising healthy young Native American children. Using a phenomenological approach, this study addressed two questions: 1. What does it mean to raise culturally whole Native American children, birth through five years of age, in an urban context? 2. How do these important Native American skills and knowledge areas align with items on a federally-approved tool for monitoring young children’s development? Ten Native American caregivers from tribally diverse backgrounds (skewed more heavily Ojibwe) were interviewed, with each interview lasting from one to four hours. Close to 300 pages of transcripts were typed up. Wholistic, line-by-line, comparison, and relational levels of analysis identified themes answering the first question. Comparison was then made between participant comments from the line-by-line analysis and items on the Survey of Well-being of Young Children. Native American children were found to develop within four intersecting planes of existence—Child and Adult, Past and Present, Physical and Spiritual, and Native and Non-Native. A model of this developmental context is proposed, with five thematic examples—Historical and Ongoing Trauma, Cyclical Nature of Parenting, Passing on Living Culture, Healthy Educational Environments, and Healthy Spaces to Grow and Develop. When compared to items on the developmental screening tool, Native American caregivers had most overlap with items for a healthy home environment and motor and communication milestones. Distinct differences were noted between caregiver discussion and screening tool items in the social emotional domain. Further research on this area is needed with both a broader sample as well as to do validation work on developmental screening tools. It is important that practitioners, researchers, and policy makers keep in mind the great diversity of experiences of Native peoples and take time to get to know any individuals they work with to learn about their unique story.

Ethnographic, historic and archaeological data indicate that the most likely occupants of the Lovejoy site (Antelope Valley) during the pre-contact era were Serrano populations affiliated with the Takic branch of Utoaztecan languages. Study of Mission sacramental registers supports the ethnic affiliation of the Lovejoy inhabitants as Serrano. Other data also bolster the possibility that the Lovejoy site can be identified with one of the named ethnohistoric Serrano villages, but the identity of that settlement is unclear. Anthropologists concur that the Serrano had a complex corporate kinship and political structure with a pattern of exogamous totemic moieties (patrilineal clans) having hereditary offices. These clans were linked through marriage networks into multiclan subsistence organizations that were traced across large geographic areas. It is possible that there existed an overarching political structure and a tendency towards centralized leadership uniting Serrano society as a whole.

Linguists, archaeologists, and biological anthropologists identify two language groups, prehistoric cultural traditions, and physical types for southern California and the Channel Islands. They agree that at some time in the prehistoric past Takic groups in-migrated into southern California displacing earlier Hokan populations. Archaeologists with differing perspectives have proposed several alternative dates for this population replacement that are early (5-6000 BP), intermediate (2500-4000 BP), or relatively recent (1500 BP) in time. Anthropometric research supports an intermediate age for the in-migration and population replacement. Genetic data, mtDNA, also confirm a minimum of a millennium of time depth for in situ development of the Vanyume Serrano lineage in the vicinity of the Lovejoy site in Antelope Valley.

Preface for Fourth Version
          There were 8 same point types with American Indian's point types in the 3rd version of this 6th article. Then I had found Istanbul Lanceolate Stemmed Point which is the root of American PaleoIndian Lanceolate Points and İstanbul short stemmed triangular point which is the root of Morrow mountain point type of American Indians. Same point types has reached 10 with these newly found two point types.
          As usual at the points of Istanbul Maritime PaleoCulture, İstanbul short stemmed triangular point has a head profile on it. When you zoom the slide and look at carefully, you can see the eye which was processed on it. Head profiles  are usual on the points of  Istanbul Maritime PaleoCulture. We can see from the artifacts of Istanbul Maritime PaleoCulture that their intelligence and art levels are so high.
          This spearhead's material is same with the material of the oldest fossil paleospoon that I found at the same archaeological site  and wrote its article (14th article).
            To the knowledge of  today’s and next  generations..

This is a review of a book by former Professor Ward Churchill, who writes, in a very polemical way, about Native Americans.  The main focus is to evaluate the accuracy of his review of books about the Sand Creek massacre of Indians in 1864.  It is found to be inaccurate and incomplete as to the massacre itself.  This was used because it shows white Americans at their worst in relations with the Indians, and it should have been easiest for Churchill to promote his political line, but he performed poorly at that.  There is then wider consideration of Churchill's supposed scholarship and his controversial academic career, which ended when, although he was tenured, he was dismissed from the University of Colorado for "serious academic misconduct."  His dismissal has been upheld in the courts.  The article also addresses some of Churchill's other excursions into American history and international law.

Since its rediscovery in the 1970s, Edward S. Curtis’s project to exhaustively photograph and describe American Indian cultures in the early twentieth century has invited shifting critical assessments. Complicating earlier arguments that it represents a nostalgic and inauthentic drama of a “vanishing” race, in which Indians functioned merely as props, recent scholars seek to recover his sitters’ agency or contemporary artists’ acts of reclamation. This article con- tributes to those efforts, but by exploring the temporal ambiguities inherent in the notion – then common among ethnographic photographers – of “preserving” a people for future viewers. It thus examines a photograph that Curtis contributed in 1913 to the Modern Historic Records Association, a short-lived organization that intended to assemble time capsules and archival vaults for historians in the distant future. Focussing on this single photograph – “The Oath – Apsaroke” (1908) – also allows us to track the way that Curtis’s images could break free from his book project and resonate unpredictably across multiple domains, such as debates over the existence and meaning of Indian oaths.

In 1743s the mexican indian Pascual de Campos, established a public rosary in the town of Veracruz under the invocation of “Divina Pastora de las Almas”, After, he founded a brotherhood, built a chapel and financed a Divina Pastora sculpture. But then began the problems with the spaniard ruling class, being accused of intromission and a a role than didn´t belong him.