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Native american history and european settlers
Native american history and european settlers
Native Americans in the 1800s
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The Burke Museum of Natural History and Culture is a conventional museum that has a blemished history with Native American communities. Located on the campus of the University of Washington, it is the oldest museum in the state. The Burke was opened in 1899 and serves as the official museum of the state of Washington. Visitors to the ‘About’ page of the museum website are greeted with an assertion that “the Burke recognizes that the museum sits on traditional indigenous lands. The Burke holds deep respect for Indigenous knowledge, and is dedicated to collaborating with diverse Native populations, sharing collections and learning together.” Despite this positive rhetoric, the Burke has been at the center of controversy and debate regarding Native …show more content…
The 1989 exhibition ‘A Time For Gathering: Native Heritage in Washington State’ marked a turning point in the Burke’s relationship with local tribes. Thirty five tribes were consulted and the formation of a Native Advisory board gave tribal members agency to determine how their histories, stories and cultures would be presented and displayed. However, it must be noted that ‘A Time For Gathering’ displayed various indigenous objects on loan from overseas institutions that were not repatriated to tribal communities after use. Native Americans are often portrayed in historical, rather than contemporary contexts.The exhibition gave “serious attention to contemporary native voices,” challenging the narrative of Native Americans as a dying race. From the early days of collecting Native art and objects, an emphasis was placed on the importance of traditional items as the most authentic. Contemporary art was often ignored by early collectors and the belief that Native American cultures were ‘dying out’ resulted in an ‘urgency’ in collecting. The Burke’s emphasis on the contemporary through inclusion and collaboration with local tribes served to challenge the preconceived notions that are held towards Native communities. The 1997 permanent exhibition Pacific Voices saw Burke museum staff make a “conscious decision to abandon the notion that museum curatorial authority is absolute,” instead relying on consultation with communities to create an ambitious exhibit that uses indigenous voices to tell their own histories, empowering themselves in the process. Today, the Burke continues a process of consultation with indigenous staff members, the Native American advisory board and holds permanent and temporary exhibitions presenting indigenous history and culture built from partnerships with indigenous
Modern day Native American are widely known as stewards of the environment who fight for conservation and environmental issues. The position of the many Native American as environmentalists and conservationists is justified based on the perception that before European colonists arrived in the Americas, Native Americans had little to no effect on their environment as they lived in harmony with nature. This idea is challenged by Shepard Krech III in his work, The Ecological Indian. In The Ecological Indian, Krech argues that this image of the noble savage was an invented tradition that began in the early 1970’s, and that attempts to humanize Native Americans by attempting to portray them as they really were. Krech’s arguments are criticized by Darren J Ranco who in his response, claims that Krech fails to analyze the current state of Native American affairs, falls into the ‘trap’ of invented tradition, and accuses Krech of diminishing the power and influence of Native Americans in politics. This essay examines both arguments, but ultimately finds Krech to be more convincing as Krech’s
The Royal Alberta Museum holds a sacred object of the First Nations groups of Alberta and Saskatchewan, the Manitou Stone. This sacred object has a vast history to the Aboriginals but also has much controversy that surrounds it. Hundreds of years ago the object was removed from its original spot and was moved back and forth across the Canada, eventually ending up in Edmonton at the Royal Alberta Museum. This sacred object was said to have many powers for the First Nations people and when it was taken it brought great hardship to the First Nations groups that believed in the power of the Manitou Stone. This is only the beginning of the issues that surround this sacred object. Many different Aboriginal groups claim to own the piece but no decision has been made as to where the object should be placed. With the Manitou Stone now in the Royal Alberta Museum issues arise about the proper housing of the item and whether or not it should be retained in a museum or if it should be on First Nations land. Where the Manitou Stone is placed brings many complications and struggles for the Aboriginal people that claim ownership of the sacred object. When researching this object I was initially unaware of the significance that a museum could have to groups of people and the struggles that this could bring to these groups. This paper will explore the significance of the stone, the various viewpoints on why the object was moved originally from Iron Creek, who claims ownership to the object, and whether or not a museum is the proper place for sacred objects like the Manitou Stone to be kept.
Thomas King’s “Totem” is a highly symbolic story that utilizes an art museum and a totem pole to discuss society’s lack of tolerance for native people and the presence of their ancient culture today. In the story, the staff at an art museum find a totem pole making noise in the gallery’s basement and do everything within their power to get rid of it. The museum staff’s reaction to the totem pole symbolizes majority groups’ refusal to tolerate native people. Despite their history on the land, which the totem pole’s extension deep into the ground represents, natives are frequently oppressed and mistreated. Walter Hooton, the museum director, says, “‘…this totem pole is not part of the show, and we need to move it someplace else.’” This quotation
Thomas King suggests that the majority groups within a society do not treat the minority groups fairly; that is, the general public are not empathetic towards the first nations. Furthermore, as Walter, the museum director, wants to “move [the totem pole] someplace else”[120], he is suggesting to ignore the problem and hope by “Monday, [they will] have the whole thing straightened out”[120]. This shows the lack of concern that the majority, which are represented by Walter, has for the natives. The aboriginals, symbolized by the totem pole, are repeatedly neglected and although everyone acknowledges the problem, no one makes any attempt to fix it.
On July 26, 1996 two individuals were walking along the bank of the Columbia River near Kennewick, Washington, did not expect to find one of the oldest complete skeletal remains in the world. While, Kennewick man has gained considerable notoriety, debates have grown over the application of the Native American Graves Protection and Repatriation Act (NAGPRA) and whether the Native Americans or Archaeologists have the rights to the body. As soon as the body was found it was studied by anthropologist James Chatters and he discovered “that the skull had characteristics unlike those of modern Native Americans” (Native Americans and Archeologists). As a result, it did not qualify under the NAGPRA rules. However, conflict arose because the Department of Interior and many Native American tribes are contesting that evidence found by the archaeologists. But, while it goes against Native American beliefs to inspect the bodies of their ancestors, any evidence that was gathered during the trial, in regards to the origin of Kennewick man, was necessary in order to find out to whom he belongs. Now, the skeleton is currently being kept at the Burke Museum in Washington State, where it is not on display. I believe that is where he should stay until more information about him is found. Finally, in regards to the presentations, I will be taking about who cares about the Kennewick Man, Lise Anderson and Jen Gray will be tackling the topic of opinions, Matt Ruffcorn will do the basic information about the Kennewick Man, Austin Eibel will talk about the conflict affected and finally, Matt Hellinghouse will talk about the research from an archaeological perspective.
...d Native Americas in a negative light, such as Carl Wimer’s Abduction of Daniel Boone’s Daughter, George Caleb Bingham’s Concealed Enemy, and Horatio Greenough’s The Rescue. These two paintings and statue in particular should be included because they depict the views of people in that era. The view of Native Americans was that of savagery. In the painting by Wimer the woman is depicted a fair skinned maiden, due to the white dress who is being brutishly taken away. The statue by Greenough, which depicts a man protecting his family from a savage Native American, was outside of the United States Capital for nearly a hundred years before it was taken down. These views of indigenous people during the 19th century have lasting impacts on our country. It is our job to tell the real story of what happened to the Native Americans as victims of our view of manifest destiny.
This particular document highlights Richard Pratt’s ideas and attitudes towards Native Americans. Essentially Pratt believed that keeping Natives on reservations is not doing them any good when it comes to assimilating them into American culture, and the only way to properly do so is to fully submerge them. Due to the fact that Native Americans are only “theoretically” learning about American culture on their reservations and not “feel[ing] the touch of it day after day” they were not becoming “true Americans” and living up to their true
“Civilian Conservation Corps Museum.” www.sos.state.mi.us/history/museum/museccc/index.html. Michigan Historical Center, Michigan Department of State. 26 April 2000
In our day and age where our youth are becoming more aware of the history of the country and the people who inhabit it, the culture of Native Americans has become more accessible and sparks an interest in many people young and old. Recent events, like the Dakota Access Pipeline, grab the attention of people, both protesters and supporters, as the Sioux tribe and their allies refuse to stay quiet and fight to protect their land and their water. Many Native people are unashamed of their heritage, proud of their culture and their ancestors. There is pride in being Native, and their connection with their culture may be just as important today as it was in the 1800’s and before, proving that the boarding school’s ultimate goal of complete Native assimilation to western culture has
LaDuke, Winona. All Our Relations: Native Struggles for Land and Life. Cambridge, MA: South End Press, 1999. Print.
“Art Museums and the Ritual of Citizenship.” in Exhibiting Cultures. Eds. Ivan Karp and Steven Lavine. Washington: Smithsonian Institution Press, 1991. Print.
1. What is the difference between a. and a. National Museum of American History, Smithsonian Institution. Lisa Law: A. Yes. Visual Journey 1998, http://www.si.edu/organiza/museums/nmah/ve/lisalaw/1.htm>. 2.
...due to the external forces such as other settlers e.g. the Navajos, new settlers along with the Spanish conquerors entered their world. As a result the Pueblo Indians were imposed by these external forces especially through military power that changed their ways completely; having minimal cultural practices of their ancestors before them. The museum may seem like it’s very limited to what’s on exhibit mostly because not all of the building is in use. However the few exhibits they have is substantial in sparking an interest or even beginning to understand the cultures of Native Americans.
The Crazy Horse monument is important to the United States not only for continuing the Native American Culture, sharing their beliefs, building pride within their Nations, but in supporting their communities. The Crazy Horse Memorial is not only a fascinating monument but an essential NDN (Native term for “Indian”) institution, in a time when it is needed most. The Crazy Horse Monument is privately funded by donations and revenue that the Monument has raised over the last 64 years, through the gift shops and included Museum. It gives NDN’s pride again in NDN’s socially, culturally, ethnically, as strong people, it educates and empowers. Sharing what it means to be NDN, not just in the Indian Nation communities, but with Anglo-Americans and the world.
An article entitled “ Peabody Essex Museum Gets Set of American Artifacts” written by Leslie Macmillan talks about a collection of over 150 Native American artifacts owed by Andover Newton