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Journal ArticleDOI

The Indian Man: A Biography of James Mooney

23 Jan 1985-Ethnohistory-Vol. 32, Iss: 4, pp 399
TL;DR: The Indian Man examines the life of James Mooney (1861-1921), the son of poor Irish immigrants who became a champion of Native peoples and one of the most influential anthropology fieldworkers of all time as discussed by the authors.
Abstract: The Indian Man examines the life of James Mooney (1861-1921), the son of poor Irish immigrants who became a champion of Native peoples and one of the most influential anthropology fieldworkers of all time. As a staff member of the Smithsonian Institution for over three decades, Mooney conducted fieldwork and gathered invaluable information on rapidly changing Native American cultures across the continent. His fieldwork among the Eastern Cherokees, Cheyennes, and Kiowas provides priceless snapshots of their traditional ways of life, and his sophisticated and sympathetic analysis of the 1890 Ghost Dance and the consequent tragedy at Wounded Knee has not been surpassed a century later. L. G. Moses is a professor of history at Oklahoma State University. He is the author of Wild West Shows and the Images of American Indians, 1833-1933.
Citations
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Journal ArticleDOI
TL;DR: Collaborative ethnography as discussed by the authors is a powerful way to engage the public with anthropology, and it can be seen as a way to serve humankind more directly and more immediately.
Abstract: Collaborative ethnographythe collaboration of researchers and subjects in the production of ethnographic textsoffers us a powerful way to engage the public with anthropology. As one of many academic/applied approaches, contemporary collaborative ethnography stems from a wellestablished historical tradition of collaboratively produced texts that are often overlooked. Feminist and postmodernist efforts to recenter ethnography along dialogical lines further contextualize this historically situated collaborative practice. The goals of collaborative ethnography (both historical and contemporary) are now powerfully converging with those of a public anthropology that pulls together academic and applied anthropology in an effort to serve humankind more directly and more immediately.

319 citations

BookDOI
01 Jan 2002
TL;DR: In this paper, Deloria et al. presented a survey of the history of American Indians in the United States, Canada, and Mexico, focusing on the first contact, kinship, family kindreds, and community.
Abstract: List of Contributors.Introduction.1 Historiography.Philip J. Deloria (University of Colorado).2 First Contacts.John Kicza (Washington State University).3 Health, Disease, Demography.Russell Thornton (University of California, Los Angeles).4 Wag the Imperial Dog: Indians and Overseas Empires in North America, 1650-1776.Gregory E. Dowd (University of Notre Dame).5 Native Americans and the United States, Canada, and Mexico.R. David Edmunds (Indiana University).6 Languages: Linguistic Change and the Study of Indian Languages from Colonial Times to the Present.Regna Darnell (University of Western Ontario).7 Native American Systems of Knowledge.Clara Sue Kidwell (University of Oklahoma).8 Native American Spirituality: History, Theory, and Reformulation.Lee Irwin (College of Charleston).9 Indians and Christianity.Willard Rollins (University of Nevada, Las Vegas).10 Kinship, Family Kindreds, and Community.Jay Miller (Simon Fraser University).11 The Nature of Conquest: Indians, Americans, and Environmental History.Louis Warren (University of California, Davis).12 Labor and Exchange in American Indian History.Patricia Albers (University of Minnesota).13 American Indian Warfare: The Cycles of Conflict and the Militarization of Native North America.Tom Holm (University of Arizona).14 Indian Law, Sovereignty, and State Law: Native People and the Law.Sidney L. Harring (City University of New York Law School).15 Federal and State Policies and American Indians.Donald Fixico (Western Michigan University).16 Gender in Native America.Betty Bell (University of Michigan).17 Metis, Mestizo, and Mixed-Blood.Jennifer Brown (University of Winnipeg) and Theresa Schenck (Washington State University).18 Transforming Outsiders: Captivity, Adoption, and Slavery Considered.Pauline Turner Strong (University of Texas at Austin).19 Translation and Cultural Brokerage.Eric Hinderaker (University of Utah).20 Native American Literatures.P. Jane Hafen (University of Nevada, Las Vegas).21 Indigenous Art: Creating Value and Sharing Beauty.Nancy Parezo (University of Arizona).22 Performative Traditions in American Indian History.George Moses (Oklahoma State University).23 American Indian Education: by Indians vs. for Indians.K. Tsianina Lomawaima (University of Arizona).24 Wanted: More Histories of Indian Identity.Alexandra Harmon (University of Washington).25 Sovereignty.Gerald Taiaike Alfred (University of Victoria).Bibliography.Index

265 citations

Journal ArticleDOI
TL;DR: In more than a hundred years of Anglo-American ethnography, observation has been combined with a wide variety of theoretical outlooks from structured-functionalist to critical writings.
Abstract: Ethnography is never mere description, rather it is a theory of describing that has always been controversial as to the what and how thus inspiring a dynamic intellectual process. The process has been methodologically eclectic and innovative, governed by both consensual and outdated rules. Throughout more than hundred years of Anglo-American ethnography, observation has been combined with a wide variety of theoretical outlooks from structured-functionalist to critical writings.

114 citations

MonographDOI
Kiara M. Vigil1
01 Jul 2015
TL;DR: Vigil as discussed by the authors examines the literary output of four influential American Indian intellectuals who challenged long-held conceptions of Indian identity at the turn of the twentieth century and traces how the narrative discourses created by these figures spurred wider discussions about citizenship, race, and modernity in the United States.
Abstract: In the United States of America today, debates among, between, and within Indian nations continue to focus on how to determine and define the boundaries of Indian ethnic identity and tribal citizenship. From the 1880s and into the 1930s, many Native people participated in similar debates as they confronted white cultural expectations regarding what it meant to be an Indian in modern American society. Using close readings of texts, images, and public performances, this book examines the literary output of four influential American Indian intellectuals who challenged long-held conceptions of Indian identity at the turn of the twentieth century. Kiara M. Vigil traces how the narrative discourses created by these figures spurred wider discussions about citizenship, race, and modernity in the United States. Vigil demonstrates how these figures deployed aspects of Native American cultural practice to authenticate their status both as indigenous peoples and as citizens of the United States.

65 citations

DOI
01 Jan 1990
TL;DR: In this article, the authors explore the emergence of the Metis Indians in the Pacific Northwest by tracing the growing up experiences of fur trade youngsters from infancy to old age, focusing on the children at Fort Vancouver, the Hudson's Bay Company headguarters for the region.
Abstract: If the p s y c h i a t r i s t ' s b e l i e f that childhood determines adult behaviour i s true, then h i s t o r i a n s should be able to ascertain much about the f a b r i c of past cultures by examining the way i n which children were raised. Indeed, i t may be argued that the roots of new cultures are to be found i n the growing up experiences of the f i r s t generation. Such i s the premise adopted i n t h i s thesis, which explores the emergence of the Metis i n the P a c i f i c Northwest by tr a c i n g the l i v e s of fur trade youngsters from c h i l d b i r t h to old age. S p e c i f i c a l l y , the study focuses on the children at Fort Vancouver, the Hudson's Bay Company headguarters for the region, during the f i r s t h a l f of the nineteenth century — a period of rapid s o c i a l change. While breaking new ground i n childhood h i s t o r y , the the s i s also provides a s o c i a l history of fur trade society west of the Rocky Mountains. Central to the study i s the conviction that the fur trade constituted a v i a b l e culture. While the parents i n t h i s culture came from a wide v a r i e t y of ethnic backgrounds, t h e i r mixed-blood youngsters were ra i s e d i n the wilderness' of Oregon i n a fusion of f ur trade capitalism, Euro-American ideology and native values — a mil i e u which forged and shaped t h e i r i d e n t i t i e s . This thesis advances the int e r p r e t a t i o n that, despite much v a r i a t i o n i n the children's growing up experience, most

29 citations

References
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Journal ArticleDOI
TL;DR: The Penobscot Nation of Maine as discussed by the authors explores the range of strategies that they have developed to maneuver around the legacies of legal and social exclusions in access to, and therefore decision-making about, the future uses of these cultural materials.
Abstract: Museums, archives, and libraries are important places of re-connection and re-animation for Indigenous peoples and communities. Ethnographic collections held within these sites tell very particular histories about the colonial experience, including how Native culture was transformed into forms of exclusive property through practices of research, collecting, and documentation. The Penobscot Nation is one of many tribes grappling with the reality that it is the legal owner neither of the material culture held in institutions nor of the representations of culture, the photographs, manuscripts, and other audio visual materials that were collected by researchers over the long period of colonial engagement. As non-owners of materials that record their images, voices, histories, and ideas, the Penobscot Nation has to negotiate against the weight of powerful legal orders that reflect colonial idioms of control and authority over Native peoples and the representations of their cultures. This article explores the range of strategies that the Penobscot Nation has developed to maneuver around the legacies of legal and social exclusions in access to, and therefore decision-making about, the future uses of these cultural materials.

13 citations

Journal ArticleDOI
01 Jun 2019-Laws
TL;DR: The role anthropologists played as cultural experts in the regulation of the entheogenic use of the peyote cactus throughout the 20th century was explored in this article, where anthropologists provided testimonies and cultural expertise in the regulatory debates in American legislative and judiciary arenas in order to counterbalance the demonization and prohibition of the medicinal and sacramental use of Peyote by Native Americans through state and federal legislations.
Abstract: This paper explores the complex evolution of the role anthropologists have played as cultural experts in the regulation of the entheogenic use of the peyote cactus throughout the 20th century. As experts of the “peyote cult”, anthropologists provided testimonies and cultural expertise in the regulatory debates in American legislative and judiciary arenas in order to counterbalance the demonization and prohibition of the medicinal and sacramental use of peyote by Native Americans through state and federal legislations. In the meantime, anthropologists have encouraged Peyotists to form a pan-tribal religious institution as a way to secure legal protection of their practice; in 1918, the Native American Church (NAC) was incorporated in Oklahoma, with its articles explicitly referring to the sacramental use of peyote. Operating as cultural experts, anthropologists have therefore assisted jurists in their understanding of the cultural and religious significance of peyote, and have at the same time counseled Native Americans in their interaction with the legal system and in the formatting of their claims in appropriate legal terms. This complex legal controversy therefore provides ample material for a general exploration of the use, evolution, and impact of cultural expertise in the American legal system, and of the various forms this expertise can take, thereby contributing to the contemporary efforts at surveying and theorizing cultural expertise. Through an historical and descriptive approach, the analysis notably demonstrates that the role of anthropologists as cultural experts has been marked by a practical and substantive evolution throughout the 20th century, and should therefore not be restrictively understood in relation to expert witnessing before courts. Rather, this paper underlines the transformative and multifaceted nature of cultural expertise, and highlights the problematic duality of the position that the two “generations” of anthropologists involved in this controversy have experienced, navigating between a supposedly impartial position as experts, and an arguably biased engagement as advocates for Native American religious rights.

13 citations

Book ChapterDOI
01 Jan 2014
TL;DR: In this paper, the importance of race-based Equal Protection challenges to religious use of peyote has been examined in light of these race based equal protection challenges, and further critical examination of this doctrine is made to understand how race has played a role in regulating religious use, and also how the static views of culture and cultural identity inherent in the racial application of the doctrine may ultimately threaten, rather than preserve, traditional American Indian practices such as peyotism.
Abstract: This chapter will seek to outline the parameters of the “trust responsibility” as it relates to protections for the religious use of peyote by American Indians, to explain the significance of this doctrine in the preservation of tribal entities and American Indian culture, and to examine its shortcomings in relation to the preservation of the cultural institution of peyotism. Since American Indians first received a federal exemption for religious use of peyote in 1965, many groups seeking legal protection for the religious use of psychoactive substances have sought to capitalize on this exemption in the form of an Equal Protection challenge, arguing that their religious use of psychoactive drugs is parallel to the American Indian use of peyote. Challenges to the exemption are largely premised on the notion that “special” treatment of American Indians is based upon a fundamentally racial categorization, and is therefore constitutionally intolerable. The trust responsibility, while frequently misconstrued, has been applied in ways that raise legitimate questions regarding the use of racial criteria by the federal government when dealing with Native peoples. The importance of the trust responsibility will be examined in light of these race based Equal Protection challenges, and further critical examination of this doctrine will be made to understand how race has played a role in regulating religious use of peyote, and also how the static views of culture and cultural identity inherent in the racial application of this doctrine may ultimately threaten, rather than preserve, traditional American Indian practices such as peyotism.

12 citations

Journal ArticleDOI
TL;DR: In this article, the authors examine a recent series of interactions between the Sam Noble Museum, University of Oklahoma, and the Kiowa Black Leggings Warrior Society in Anadarko, Oklahoma.
Abstract: This article examines a recent series of interactions between the Sam Noble Museum, University of Oklahoma, and the Kiowa Black Leggings Warrior Society in Anadarko, Oklahoma. These endeavors employed reciprocal systems of authority and power sharing and embraced the increased importance of community heritage agendas in defining museum exhibition and research programs. Specifically, this article provides a detailed explication of the process and products of collaboration and their respective roles in fostering longitudinal relationships. The efforts of the museum to produce a video program to accompany the exhibition of a Kiowa calendar record intersects with the efforts of the Black Leggings Warrior Society to claim and protect their intellectual property through the use of defensive publication. The authors encourage our colleagues engaged in similar efforts to consider the contingent nature of longitudinal collaborations and the critical need to actively address the inherent inequities in museum-community relationships.

12 citations

Journal ArticleDOI
TL;DR: The whole world is coming, a nation is coming and the Eagle has brought the message to the tribe, the father says so and the mother says so as discussed by the authors, and the buffalo are coming over the whole earth.
Abstract: The whole world is coming, A nation is coming, a nation is coming, The Eagle has brought the message to the tribe. The father says so, the father says so. Over the whole earth they are coming. The buffalo are coming, the buffalo are coming, The Crow has brought the message to the tribe, The father says so, the father says so. -Sioux Ghost Dance song as transcribed and translated by James Mooney in The Ghost-Dance Religion and the Sioux Outbreak of 1890 (1896).

12 citations