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Assimilation of native american indians
Native American assimilation in the 1700s
Native American assimilation in the 1700s
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For the Kwakiutl People of the northern part of Vancouver Island, Canada, and the adjacent mainland, recorded history starts approximately in the year of 1792 when Capitan George Vancouver first made contact. As with many first encounters with Europeans, disease developed and drastically reduced the population of the Kwakiutl by an estimated 75% from the time of 1830 to 1880. In 1990, the Kwakiutl was around 1500 and pre-contact estimates are in the range of ten times that (Native Languages of the Americas website 1998). No other accounts had been made on the Kwakiutl for almost the next century and knowledge in that time must be gathered from the Hudson's Bay Company and the reports of the Canadian government and British Colombia even though in 1849 a trading post was established in their territory (Codere 1950). On Vancouver island, Fort Rupert was built and four Kwakiutl groups moved their winter towns there, “establishing the largest largest of the Kwakiutl settlements and becoming the center of Kwakiutl culture.” (Native Languages of the Americas website 1998) Beginning around the 1880's, Franz Boas, George Dawson and other notable early anthropologists began an effort to collect and catalog ethnographic field work on the tribe because they “feared that Indians were “vanishing” as a consequence of the colonial legacy of genocide, Christian evangelization, and legislation that sought to displace indigenous traditions and assimilate native peoples into settler society.” (Zovar 2010) Because of this “salvage anthropology,” after that period, they are well documented and many artistic examples are now in museums. The environment that the Kwakiutl lived in is a temperate rain forest biome and is regulated by the Japan cur... ... middle of paper ... ...a 1932 Review of Religion of the Kwakiutl Indians. Royal Anthropological Institute of Great Britain and Ireland 32:243-244 Angelbeck, Bill, and Eric McLay 2011 The Battle at Maple Bay: The Dynamics of Coast Salish Political Organization through Oral Histories 58(3):359-392. Codere, Helen 1950 Fighting with Property; a Study of Kwakiutl Potlatching and Warfare. New York: J. J. Augustin Native Languages of the Americas website 1998 Kwakiutl Indian Culture and History. Electronic document, http://www.native-languages.org/kwakiutl_culture.htm, accessed November 8. Rohner, Ronald Preston, and Evelyn C. Rohner 1970 The Kwakiutl: Indians of British Columbia. New York: Holt Zovar, Joel 2010 Kwakiutl. Electronic document, http://www.mpm.edu/research-collections/anthropology/online-collections-research/kwakiutl, accessed November 7.
Next, the kukui tree’s physical features have all contributed, in some way, to its adaptation here in Hawaii. The kukui tree is such a resilient and adaptive species because it can be commonly found in various parts of Hawaii. It is able to grow in a variety of conditions such as different types of soils, a pH of 5-8, being able...
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.
The Kwakiutl Indian tribe existed before the discovery of North America by the European culture and inhabited the coast of the Pacific Northwest of the United States and British Columbia in Canada. The tribe is rich in tradition and culture and has remained steadfast in their beliefs, history, teachings and artisan skills which have been passed down generation to generation. The artisans in the Kwakiutl tribe mastered the art of creating special ceremonial masks that are not only beautiful and aesthetically interesting to the eye, but also mechanically intriguing in which the masks serve a specific purpose to a theme during different ceremonies that are conducted by tribal specialists during certain times throughout the year.
Thomas, David Hurst. Skull Wars: Kennewick Man, Archaeology, and the Battle for Native American Identity. New York, NY: Basic, 2000. Print
A small archipelago off the northwest coast of Britsh Columbia is known as the “islands of the people.” This island is diverse in both land and sea environment. From the 1700’s when the first ship sailed off its coast and a captain logged about the existence, slow attentiveness was given to the island. Its abundance, in both natural resources physical environment, and its allure in the concealed Haida peoples, beckoned settlers to come to the island. Settlers would spark an era of prosperity and catastrophe for the native and environmental populations.
Gloria Synch specifically has an impact through expressing how she felt about losing native culture traditions and respect. In the late 1800s, potlaching was prohibited and fishing was not allowed in Canada. The Native American group who lived off of Salmon and praticing potlach were oppressed by the Canadian government who outlawed the kwakiutl tradition. The museum of the Native American depicted some of the kwakiutl artifacts as they would appear in a potlach to save the culture. Potlach was the most important tradition of the kwakiutl culture in which is a "ceremony of dance and gift giving that linked culture to the past". Many of the lost culture "treasures" were given to a cultural center named U'Mista which means "the return of something important". The opening of the cultural center imposed feelings of happiness and great sadness from the memory of having the kwakiutl culture stripped from its people for more than 60 years. Gloria Synch and Narrator Vo go on to explain how the artifacts of kwakiutl culture, organized in order of potlach, without glass cases is the representation of freedom of the culture from the hands of "the white man" and safe in a place where people from kwakiutl culture can take care of their own
His book clears the smoke from our eyes of the stereotypes of indigenous populations, their cities, and their cultures. Through reading this book, we find that natives were so far advanced that most of their inventions and discoveries still hold true today. The book also proves to us that textbooks are not always the best resources, even though we have relied on them since public education systems became the norm. Mann’s recount of his studies have opened up a world of more civilized, intelligent, and useful depictions of Indigenous populations and flourishing cities throughout North and South
Steckley, J., & Cummins, B. D. (2008). Full circle: Canada's First Nations (2nd ed.). Toronto:
Kugel, Rebecca, and Lucy Eldersveld Murphy. Native women's history in eastern North America before 1900: a guide to research and writing. Lincoln: University of Nebraska Press, 2007.
6. "USA Yakima War ." The Yakima War 1855-1858. N.p., 2000. Web. 14 Apr 2010.
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
“History followed different courses for different peoples because of differences among peoples ' environments, not because of biological differences among peoples themselves” (Jared Diamond). In the book Guns Germs and Steel he accounted a conversation with Yali, a New Guinean politician that had asked “Why is it that you white people developed so much cargo and brought it to New Guinea, but we black people had little cargo of our own?”. Diamond tries to answer this by describing the difference in use of government throughout history by bands, tribes, chiefdoms, and states.
There is a diversity of tribes that the human society was once uninformed of its existence. Until the 1970, mankind was unaware of the Korowai society existence. The Korowai also known as Kolufu are from the southwestern part of the western part of New Guinea. The Korowai tribe follows a common language, economic system, and an exceptional lifestyle. They practice rituals and have incredible architectural knowledge. In the verge of extinction the Korowai tribe continues to practice their unique culture and traditional rituals.
The Yasuni National Park possesses very diverse rainforest which significantly impact how the ecosystem functions; yet the the processes of disturbance and succession greatly affect them ("Yasuni National Park, Ecuador", "Ecuador Yasuni ITT Trust Fund" ). Just one hectare of the park contains more species of trees and bushes than all of North America ("Foreseeable Impacts of Oil Industry Activity in Yasuní")! There are a staggering 1762 species of trees and shrubs that have been identified in Yasuni, and approximately 400 of them are inherent to the region (“Foreseeable”). Hundreds of the plants in the previously untouchable zones have not even been classified or studied in depth (“Foreseeable”). The park is also paradise to a multitude of animal...
The IK embedded in the stories reveal how such knowledge is instrumental in ushering in and mitigating ecological catastrophe (Woollett, 2007). Cajete (2000) observes that “ultimately, the goal of Indigenous education is to perpetuate a way of life through the generations and through time. The purpose of all education is to instruct the next generation about what is valued and important to a society” (p. 184). In Canada, Native schools have begun to emerge where Native people (of particular tribal groups) conduct education for children in their own languages and develop a curriculum which is based on reclaiming traditional knowledges and worldviews, for example, the importance of land and environment and what land and environment means to Aboriginal