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Native American culture
Native American culture
Western native american tribes
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In Minnesota’s Cottonwood County, Jeffers Petroglyphs stands on rose-colored Sioux quartzite overlooking tallgrass prairies and the Little Cottonwood River. The site is a sacred and spiritual location that has preserved centuries worth of history through images carved on rock surfaces, called petroglyphs. The Minnesota Historical Society and the Indian Advisory Committee along with elders and other members from the “Cheyenne, Ioway, Dakota, Lakota, and Ojibwe tribes, whose ancestors lived and traveled in the prairie-lake region [for the last 350 years], along with the Oto, Ponca, and Omaha,” have all been working together to preserve Jeffers Petroglyphs since 1966 (Connolly). For many Natives, Jeffers Petroglyphs holds cultural and historic knowledge as well as evidence of the presence of Natives living on the land as far back as 5, 000 - 7,000 years ago. …show more content…
The Minnesota Historical Society’s website, does state that their is an absence of bows, arrows, and horses from Jeffers Petroglyphs, suggesting that Natives no longer used the site by the late 1700’s (History). Decedents of the Natives who created the rock images explain that “ the carvings are more than art or mimicry of the natural environment .
Moundville has been the focus of a large amount of archaeological interest due to its impressive earthworks. Clarence B. Moore produced well-publicized works. During his time in Moundville in 1905 and 1906, Moore pierced the mounds with “trial holes,” finding numerous burials and related artifacts. Unlike many treasure hunters, Moore donated the majority of his find...
Kathryn book Life in the Pueblo is based on excavations that she did at Lizard Man Village (Kamp, 1997). This was a small pueblo located in Arizona which is believed to be inhabited between 11th and 13th century. These ancient excavations were first carried out by United States Forest Service and were parts of Grinnell College field school (Kamp, 1997). The aim of the book was to describe Lizard Man Village and present excavation processes and analysis. Kamp 1997 offers archaeological interpretation of the site in relation to the past understandings. She bring out successfully three narratives. These narratives include ethnographic data in relationship to traditional accounts from Hopi (a place which is believed to be the first resident of Lizard Man) (Kamp, 1997). He also bring out clearly the issue of archaeology as well as fictional account basing it on both ethnography and archaeology.
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.
When the Europeans first migrated to America, they didn’t know much about the ancestral background of the different types of the Indian tribes that were settled in Virginia and along the East Coast. Many of the Indian tribes became hostile towards the colonist because the colonists were interfering with their way of life. This lead the natives to attempt to destroy the frontier settlements. Many forts in this area were erected to protect the settlers and their families. One the historical land...
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
Barnett, James. The Natchez Indians: A History to 1735. Jackson: University of Mississippi Press (2007).
McClurken, J. M. (2009). Our people, our journey: the Little River Band of Ottawa Indians. East Lansing: Michigan State University Press.
Ironically the burial ground’s discovery came from a land of no significance to prime, for an intended thirty-four-story federal office building. An environmental impact statement set off archeological test excavations, by producing an 18th century map delivering necessity to substantiate or disprove survival of a “Negro’s Burial Ground” (Kutz 1994).
Zságer, L., 2010. 'Miniature Carvings in the Canadian Dorset Culture: the Paleo-Eskimo Belief System'. Perspectivas Colombo-Canadienses, Volume vol. 3, pp. 108-121 [Online]. Available at: http://revistas.urosario.edu.co/index.php/perspectiva/issue/view/206/showToc [Accessed 17 December 2013]
Cherokee Indians “Memorial of Protest of the Cherokee Nation, June 22, 1836” in The Cherokee Removal: A Brief History with Documents, ed. Theda Perdue and Michael D. Green (Boston: Bedford/St. Martin’s, 2005), 87
The Chattahoochee Legacy Hall provides a timeline of history from the first civilizations to the modern day. When first entering I encountered a 15 foot alligator that was illegally killed and preserved and enclosed in a glass case, Oscar the Alligator is a fitting name. Down the hall I encountered an old slave house, where I met Cicero, a young slave who claimed the house was his. He spoke about Horace King and his great building skills. Across from the house, I noticed a beautiful red ceremonial beaded sash. According to the information next to the display I learned it was carried by a Yuchi chief named Sakasemyer, who snuck it through the Trail of Tears. Next to that was a school house, this exhibit was a favorite when I would visit the museum as a child. It is a one-room school complete with a large chalkboard in front behind the teacher’s desk and a smaller one on each of the sixteen desks. The detail is decent, upon walking in I heard an echo from the wooden floors and I noticed a bucket of coal for warming the room in the winter months. On the chalkboard assignments were listed for each particular grade level. The next era i...
The implementation of the NAGPRA has provoked a ranging conflict in interest between two groups, the scientists on one hand and the Native American tribes on the other. As expressed by Burt, scientists have held that the skeletal remains are a source of information that helps in relating the early and the new world (304). They argue that understanding the human evolution is beneficial to the modern communities as they are able to appreciate their history and origin. Conversely, the Native American tribes are of the views that preserving human remains prevents their spirits from resting. Unrest of the spirits may bring misfortune on the current and future generations. In terms of learning their history, the Native Americans bel...
I pass that hill everyday. I drive along its large base, turning near its northern slope. The marker sits low on the hill, barely noticeable except when the rays of sun hit it that certain way and a long dark shadow is cast across the grass. The small brass plate sits firmly planted atop the cold granite boulder. The blood has long since dried. The cries and screams are silent. The small pine booth sits at the base of the hill, full of information packets and maps concerning the events that took place there long ago. February of 1675 remains flat and echoless upon the pages of our town’s record books. Textbooks may touch on it briefly, if at all;
After researching on the Cherokee tribe and Susannah Cordery’s family, I found out many interesting facts about the land my house was built on. I learned that the Cherokee tribe had a road that traveled right through where my back yard was that took them to the Chattahoochee River. This is where they would perform rituals, have meals, and sleep. I found it so intriguing that before I even existed there were Native Americans I had learned about in school, living where I lived now. People that had such a large impact in history are now just a page in a textbook and had a small portion of school’s
North American Indians are exemplars of people who used pictographs successfully as a mode of communication. They all wrote in the same manner and understood their own culture-- “arrangement of hair, paint, and all tribal designations, and of their histories and traditions”(Pictographs of the North American Indians, 15). Interestingly, their system reveals the importance of knowing the context of the language. For example, the entire tribe successfully understood each other through pictographic devices, a term called kekeecin.While the tribe understood one form of pictographs only the pries...