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Colonization with native Americans
Colonization with native Americans
Colonization with native Americans
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Native Americans have suffered from one of America’s most profound ironies. The American Indians that held the lands of the Western Hemisphere for thousands of years have fallen victim to some of the worst environmental pollution. The degradation of their surrounding lands has either pushed them out of their homes, made their people sick, or more susceptible to disease. If toxic waste is being strategically placed near homes of Native Americans and other minority groups, then the government industry and military are committing a direct offense against environmental justice. Productions of capitalism and militarism are deteriorating the lands of American Indians and this ultimately is environmental racism. Starting from the beginning, natural resource consumption has been a process in environmental injustice. The Indian Removal Act passed in 1830 forced Americans Indians from the east to western reservations in a form of ethnic cleansing (Schaefer 146). Donald A. Grinde and Bruce E. Johansen, the authors of Ecocide of Native Americans: Environmental Destruction of Indian Lands and Peoples, make note of a specific quote that non-American Indian settlers phrased during the process, which is “kill the Indian, but save the man” (10). In the book they also point out an interesting fact about how the settlers spoke of the “final solution” well before the Nazis used the phrase. Anyhow, after reforming and internally colonizing Native Americans, the non-American Indian settlers pushed them even further into their corner. A specific occurrence would be the incident at the Great Sioux Reservation. Non-Indians were supposed to keep away from their land and not allowed to hunt. However, in 1874 non-Indians flooded the territory in search of... ... middle of paper ... ... U. of Arizona Press, 2001. Print. Grinde, Donald, and Bruce Johansen. Ecocide of Native America: Environmental Destruction of Indian Lands and Peoples. Santa Fe, NM: Clear Light Publishers, 1995. Print. Hooks, Gregory, and Chad Smith. “The Treadmill of Destruction: National Sacrifice Areas and Native Americans.” American Sociological Review 69.4 (2004): 558-575. EBSCO Host. Web. 01 December, 2009. LaDuke, Winona. All Our Relations: Native Struggles for Land and Life. Cambridge, MA: South End Press, 1999. Print. Schaefer, Richard, T. Racial and Ethnic Groups. 12th ed. Upper Saddle River: Prentice Hall, 2010. Print. Shriver, Thomas, and Gary Webb. “Rethinking the Scope of Environmental Injustice: Perceptions of Health Hazards in Rural Native American Community Exposed to Carbon Black.” Rural Sociology 74.2 (2009): 270-292. EBSCO Host. Web. 12 December, 2009.
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
Through Laws, treaties and proclamations it becomes clear of the transfer of power between Native Americas and colonizing powers within the US and Canada. One significant treaty was Treaty NO. 9 in which Native Americans gave up their aboriginal title and land for money, hunting right, entrance into the christian school system and a Canadian flag presented to the Chief. The treaties described define the cascading effect of how western powers came into control of land at which Native Americans resided in. Specifically converging on the using Native Americans “elites” to influence other Native Americans into adopting western cultural beliefs, overshadowing the diverse Native American cultural practices. The overshadowing and belittling of Native American culture is not only expressed through the several treaties presented to Native Americans across history but also through real life accounts of Native American children adopted into the western school system. This sections places into the prospective the monopolization of Native American land and
Cronon raises the question of the belief or disbelief of the Indian’s rights to the land. The Europeans believed the way Indians used the land was unacceptable seeing as how the Indians wasted the natural resources the land had. However, Indians didn’t waste the natural resources and wealth of the land but instead used it differently, which the Europeans failed to see. The political and economical life of the Indians needed to be known to grasp the use of the land, “Personal good could be replaced, and their accumulation made little sense for ecological reasons of mobility,” (Cronon, 62).
Native American’s place in United States history is not as simple as the story of innocent peace loving people forced off their lands by racist white Americans in a never-ending quest to quench their thirst for more land. Accordingly, attempts to simplify the indigenous experience to nothing more than victims of white aggression during the colonial period, and beyond, does an injustice to Native American history. As a result, historians hoping to shed light on the true history of native people during this period have brought new perceptive to the role Indians played in their own history. Consequently, the theme of power and whom controlled it over the course of Native American/European contact is being presented in new ways. Examining the evolving
of Native American Culture as a Means of Reform,” American Indian Quarterly 26, no. 1
American Indians shaped their critique of modern America through their exposure to and experience with “civilized,” non-Indian American people. Because these Euro-Americans considered traditional Indian lifestyle savage, they sought to assimilate the Indians into their civilized culture. With the increase in industrialization, transportation systems, and the desire for valuable resources (such as coal, gold, etc.) on Indian-occupied land, modern Americans had an excuse for “the advancement of the human race” (9). Euro-Americans moved Indians onto reservations, controlled their education and practice of religion, depleted their land, and erased many of their freedoms. The national result of this “conquest of Indian communities” was a steady decrease of Indian populations and drastic increase in non-Indian populations during the nineteenth century (9). It is natural that many American Indians felt fearful that their culture and people were slowly vanishing. Modern America to American Indians meant the destruction of their cultural pride and demise of their way of life.
Shetler, in the book Seeds of Change: Five Hundred Years Since Columbus, supports the myth that the new world was an unspoiled paradise by stating that " Native people were transparent in the landscape, living as natural elements of the ecosphere. Their world…was a world of barely perceptible human disturbances"(Shetler 1991). Sale contends that the Indians had a benign effect and refering to them as the "Ecological Indian".(Sale 1990) These are fine examples of the new way of portraying the Native Americans as "Noble Savages". There is no question that the Europeans had a more obvious influence on the landscape than the American Indian, but the notion that the Native Americans were "transparent" or "benign" to the landscape is an absurd over exaggeration. When in fact, "twenty million indigenous people were hunting gathering, burning, tilling, and otherwise managing North America"(Anderson 1991). It is not the intention of this paper to claim the American Indians did more harm to the environment than the European Settlers, but one important notion that must be understood before proceeding is that "even though a landscape may appear green it is not in indicator of natural ecology". It is the intention of this paper to show that the Native Americans had a significant impact on the ecology of the Eastern North American Landscape, which is unknown to many scholars.
Banks, D., Erodes, R. (2004). Dennis Banks and the Rise of the American Indian Movement. Ojibwa Warrior. Retrieved January 20, 2005, from http://www.oupress.com/bookdetail.asp?isbn=0-8061-3580-8
The systematic racism and discrimination in America has long lasting effects that began back when Europeans first stepped foot on American soil is still visible today but only not written into the law. This racism has lead to very specific consequences on the Native people in today’s modern world, and while the racism is maybe not as obvious it is still very present. These modern Native peoples fight against the feeling of community as a Native person, and feeling entirely alone and not a part of it. The poem “The Reservation” by Susan Cloud and “The Real Indian Leans Against” by Chrystos examine the different effects and different settings of how their cultures survived but also how so much was lost for them within their own identity.
Schaefer, R. (Ed.). (2012). Racial and ethnic groups. (13th ed.). Upper Saddle River, NJ: Pearson Education.
One of such being the topic of environmental racism. A sometimes muddled phrase, environmental racism refers to policies and practices that discriminate against people of color (AJ+). A phenomenon evolved from colonialism, environmental racism promotes the reality that our planet and its inhabitants are disposable to the protection of the elite. An obvious example being the constant relocation of indigenous peoples in the American continent. Growing up hearing tales of my grandmother’s life on the Rosebud Lakota tribal lands of South Dakota, I have been instilled from a young age with a deep respect and understanding for the sacred bond between a tribe and its land. This precious land constantly suffers use and abuse by government and private institutions. If one attempts to climb the Vatican or even the Salt Lake City temple, law enforcement swiftly intervenes, yet tourists and outdoorsmen explore sacred lands of the indigenous natives every day of the summer for profit. That profit, monetary gain controls the actions of those with the power to protect communities of color. The pursuit of profit snuffs the importance of protecting equality in our capitalist driven country. The prospect of gaining revenue and resources seems to justify the uprooting or infecting of populations. Just last year, despite heavy pushback from the Sioux, my ancestral nation, the Dakota Access Pipeline runs just a half mile
Throughout the United States, communities of color have been the dumping grounds for waste disposal and a space for manufacturing industries to sustain the pollution of lands. Cultural practices and government policies prolong and contribute to the ongoing cycle of environmental racism. Waste products increase as industry expands, and this creates a toxic waste for humans, animals, and plants. In most of these affected communities, there are not enough clinics or education to raise awareness on these matters. This is essentially problematic for Native people that depend on natural law for food and survival.
Racism is commonly thought of as an act that is synonymous with violence; however, one common form of racism, environmental racism, often takes place without people being aware the events are happening before detrimental activities have been put into action. In Melissa Checker’s book Polluted Promises, she relates that Reverend Dr. Benjamin F. Chavis Jr. coined the term environmental racism while stating that there is “deliberate targeting of communities of color for toxic waste disposal and the siting of polluting industries” (Checker 14). This problem is important to discuss, as many groups of people around the United States continue to be impacted by these events every day. Such people include
Sandefur, G. (n.d.). American Indian reservations: The first underclass areas? Retrieved April 28, 2014, from http://www.irp.wisc.edu/publications/focus/pdfs/foc121f.pdf
Most Americans conjure imagery of a planet replete with pristine wilderness, crystal blue oceans, fresh air, and verdant forests when they think about the natural environment. In recent decades, this description is becoming increasingly applicable only to certain areas of the United States because poor and minority communities are overwhelmingly subjected to dangerous environmental hazards. As such, the concept of environmental racism has become a major issue affecting every aspect of their lives because of their placement and proximity to environmentally dangerous areas such as landfills, toxic waste sites, and other forms of pollution. The environmental justice movement seeks to remedy this problem by recognizing the direct link between economic, environmental, race, and health issues. The biggest aim of environmental justice is for all people to live, work, and play in clean, and environmentally safe communities. However, in mainstream American environmentalism, poor and minority communities are typically ignored in environmental communication because their white counterparts dominate the discourse. Recent scholarship suggests that people of color play a crucial role in fighting environmental discrimination because their cultural traditions, experiences, and histories allow them to uniquely communicate environmental risk and health concerns within their communities.