Members of the Pima, or Akimel O'odham, community, despite their experiment with a pre-1934 constitutional government, not to mention their conversion to Christianity and sending their children to school, have not generated writers and activists as did their tribal peers in other parts of the United States such as Oklahoma, the Upper Plains, and…

After the war in 1866, slaves became the owners of the lands they once farmed for their masters. The land they farmed became their own because of the nature of Creek citizenship and land tenure. The 1866 treaty of peace between the United States federal government and the Creek Nation (also known as the Muskogee Nation) declared that freed slaves…

The Ozark Mountains occupy a large area within the state boundaries of southern Missouri, northern Arkansas, and northeastern Oklahoma as well as the southeastern-most tip of Kansas. Missouri and Arkansas make up the bulk of the Ozarks, while Oklahoma and Kansas straddle their outer rim. From 1800 to 1865 the Ozarks region was in constant flux, as…

If the typical premise of American Indian history is actually the history of Indian-white relations, then the "other" side of the coin must be turned over for understanding an Indian point of view and what is called "writing from home." Conceptually, "writing from home" is the challenge of historians who are American Indian and who write history…

An ilkak'mana called Multnomah once lived near the river where New England merchants chopped Portland, Oregon, out of a Douglas-fir forest. With a bow and shield slung behind his back, the chief stood imperiously in Hermon A. MacNeil's 1904 statuette inscribed at its base with his name. Nearby tribes preserved Multnomah in words, but years later…

Analyzes two Yup'ik tales depicting the cyclic relationships between humans and animals and between the living and the dead. Emphasizes the importance in the Yup'ik world view of boundaries and passages. Suggests that human actions, rules, and ceremonies create boundaries or may close or open paths between people, as well as between human/animal…

Until American Calvinist missionaries created a Hawaiian alphabet and writing system after their arrival to the Hawaiian islands in 1819, all Kanaka Maoli literature was oral. By inventing a Hawaiian alphabet, the missionaries were able to teach Kanaka Maoli reading and writing; by the early 1830s the first missionary-controlled printing press was…

Examines seven Hopi narratives that focus on the first death that occurred after the Hopis' emergence into this world. Provides questions to use in teaching this myth and other cultural texts, including questions concerned with use of sacred texts, parallels with Anglo stories, translation issues, audience, storytellers, quality, art of the…

The American Indian Philosophical Association (AIPA) was created in May of 1998 by a group of American Indian philosophers; it grew out of the American Philosophical Association's (APA) Committee to Advance the Status of American Indians in Philosophy. It is associated with the APA but remains an autonomous organization dedicated to the…

Draws on Isabelle Knockwood's memoir about Mi'kmaw children's experiences in a Nova Scotia boarding school to examine the contradictory impacts of English literacy on American-Indian peoples and cultures. Discusses literacy as a weapon of colonial assimilation and, conversely, the appropriation of literacy within a Mi'kmaw system of knowledge…

Stories handed down from Dakota grandmother to granddaughter were rooted in a kinship responsibility to relay the culture, identity, and sense of belonging essential to a child's life. Conveyed by Native storytellers rigorously trained in oral tradition, historical "stories" have a reliability not found in mainstream oral history.…

The Camp Grant Massacre remains a salient moment for contemporary Western Apache peoples. Although a difficult part of their history, it continues to instruct Apaches and non-Apaches about the sacrifices of those who have gone before and the circumstances that have shaped the modern world. The story of the massacre was first preserved by personal…

Native-speaking Northern Arapaho elders produced bilingual booklets for their reservation schools that, due to their ephemeral nature and local context, provided access to intimate information about their producers and contexts. These booklets provide the best example within the culture of how traditional practices of oral performance…