Speck’s study had a long lasting effect on the Ramapo people. Speck’s claims that the Ramapo people had neither group consciousness nor any surviving culture or language, undermined the groups identity claims. In so doing, Speck’s assessment placed the Ramapo outside the bounds of supposed authentic Indianess. As a result, the group was left to forge their identity without benefit of his scientific endorsement in addition to the the stain of scientific rejection. Speck’s assessment of the Jackson Whites remained unchallenged until the 1980s. Only then did anthropologists begin to seriously reconsider the possibility that the Ramapo people were an Indian remnant and began to facilitate the ethnic-renewal that Speck encouraged among other eastern …show more content…
Speck began his fieldwork among the Nanticoke in 1912. He developed such a strong bond with his informants that he continued to travel back to Indian River Hundred every winter and spring for well over ten years. During this time Speck published two book-length monographs on the Nanticoke as well as numerous articles detailing their medicinal practices, hunting techniques, and aspects of their folklore. His first publication, The Nanticoke Community of Delaware, published in 1915, introduced the reading public to the Nanticoke people for the first time. The Nanticoke study is especially instructive because it established the cultural criteria that Speck would continue to privilege in his authentication of Native American …show more content…
While noting that the Nanticoke possessed “the physiognomy, color, and hair ranging from the European, the mulatto, and the Indian…” he nevertheless concluded that, “even the most negroid of these people is quite different from that of the common Southern Negro type. [The Nanticoke] are much more refined in appearance, with thinned lips and narrower noses.” Speck traced these features to probable Moorish ancestors as well as to a small amount of African admixture that likely ceased by the mid-eighteenth century. Perhaps Speck’s insistence that the Nanticoke had not experienced recent black admixture accounts for why the photos accompanying his study included Nanticoke with lighter skin tones who he described as exhibiting the Nanticoke “type.” Besides their physical resemblance to Indians, Speck noted few surviving cultural traits amongst the group, although he reported that their Indian forbearers likely inspired the Nanticoke’s hunting practices. Like the Jackson Whites, none of the Nanticoke spoke a native language. Although some informants believed that the language had been spoken in the recent past, the last speakers were believed to have died sometime during the late nineteenth century. Despite the lacking many indigenous
Cronon, William. Changes in the Land: Indians, Colonists, and the Ecology of New England. New York: Hill and Wang, 1983. Print.
Our name is derived by Vetromile from the Pānnawānbskek, 'it forks on the white rocks,' or Penobscot, 'it flows on rocks’. My tribe connected to the Abnaki confederacy (q. v.), closely related in language and customs to the Norridgewock. They are sometimes included in the most numerous tribe of the Abnaki confederacy, and for a time more influential than the Norridgewock. My tribe has occupied the country on both sides of Penobscot bay and river, and claimed the entire basin of Penobscot river. Our summer resort was near the sea, but during the winter and spring we inhabited lands near the falls, where we still reside today, My tribes principal modern village being called Oldtown, on Indian island, a few miles above Bangor, in Penobscot county.
Local histories written in the nineteenth century are often neglected today. Yet from these accounts, one can see a pattern develop: the myth of Indian extinction, the superiority of White colonists and also to understand how American attitudes and values evolved. The myths were put forth for a reason according to Jean O’Brien. O’Brien explains how the process came to fruition in Firsting and Lasting: Writing Indians Out of Existence in New England. In the majority of local town histories, Indians are mentioned in passing, as a past that will never return. Indians were ancient, whereas English colonists brought modernity to New England. Jean O’Brien argues that local histories were the primary means by which white European Americans asserted
Popular perception of both the Sioux and Zulu peoples often imagines them as timeless and unchanging (at least before their ultimate demise at the hands of whites). To what extent does Gump's book challenge the similarities and differences between the Sioux and Zulu people?
Cronon, William. Changes in the Land: Indians, Colonists, and the Ecology of New England. New York: Hill and Wang, 1983. Print.
The Lenape tribe is tribal community now mostly known as the Delaware Tribe of Indians and the Delaware Nation. They were also called Lenni Lenape. In their native language Lenni means genuine or real while Lenape means Indian or people (Waldman). The Lenape language was originally taken from an Algonquian language. However, the Lenape language was wiped out and currently there are very few Lenape Indians that are capable of speaking their native language fluently. There are currently very few Lenape Indians and most are located in Canada and parts of the United States. They were branched into several different clans. They lived mostly near rivers and were divided into three major clans. The first clan was the tukwsi-t or the wolf the second was the pukuwanku or the turtle and pele' which translates to turkey (Waldman). For thousands of years they lived peaceful lives and survived off of planting and hunting. Women were strongly valued in this tribe therefore they followed a matrilineal system. Everyone in the tribe had specific roles even the children. As the first European explorers arrived the tribe’s life shifted drastically. For the Lenape tribe the 1700s was a devastating time.
Corbett, B. (1999). Last call in Pine Ridge For the Lakota’s in White Clay, Nebraska, death is on the house. Retrieved February 6, 2005, from http://ishgooda.org/oglala/whitcla1.htm
Thornton, Russell, Matthew C Snipp, and Nancy Breen. The Cherokees: A Population History Indians of the Southeast. Lincoln, NB: University of Nebraska Press, 1990.
«Indians can run fast. Indians can endure pain. Indians have quick reflexes. Indians don’t talk much. Indians have good eyesight. Indians have agile bodies. These are all Indian gifts … Whites are patient. Whites are spiritual. Whites are cognitive. Whites are philosophical. Whites are sophisticated. Whites are sensitive. These are all white gifts, says Nasty Bumppo.
Varying theories such as rational choice theory, trait theory, and social structure theory are commonly used to explain why crime happens. Application of these three theories in discussing the crimes of Richard Speck can help us to better understand which of the theories may apply and perhaps help give us insight into why he committed his crimes. But they are more beneficial when not looking at a single specific crime, but the person and all the crimes they may have committed throughout their criminal careers.
Robbins Burling, David F. Armstrong, Ben G. Blount, Catherine A. Callaghan, Mary Lecron Foster, Barbara J. King, Sue Taylor Parker, Osamu Sakura, William C. Stokoe, Ron Wallace, Joel Wallman, A. Whiten, Sherman Wilcox and Thomas Wynn. Current Anthropology, Vol. 34, No. 1 (Feb., 1993), pp. 25-53
My first piece of evidence is from a speech made by Little Abraham, a Mohawk sachem, to colonial Pennsylvania officials and Indian Leaders:
LaDuke, Winona. All Our Relations: Native Struggles for Land and Life. Cambridge, MA: South End Press, 1999. Print.
In his essay, “The Indians’ Old World,” Neal Salisbury examined a recent shift in the telling of Native American history in North America. Until recently, much of American history, as it pertains to Native Americans; either focused on the decimation of their societies or excluded them completely from the discussion (Salisbury 25). Salisbury also contends that American history did not simply begin with the arrival of Europeans. This event was an episode of a long path towards America’s development (Salisbury 25). In pre-colonial America, Native Americans were not primitive savages, rather a developing people that possessed extraordinary skill in agriculture, hunting, and building and exhibited elaborate cultural and religious structures.
Bastien, B. (2011). Blackfoot ways of knowing: The worldview of the siksikaitsitapi. Calgary, Alberta: University of Calgary Press.