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What is epistemology essay question
Epistemology and how it is applied to philosophy
Epistemology and how it is applied to philosophy
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As a scholar invested in the progression of the field of Native American material cultural studies, I consistently recondition my understanding of both epistemology and the appropriate ways to approach cultural circumstances of the so-called “Other” through personal encounters and the shared experiences of my contemporaries. My own ethical position is forever fluid, negotiated by both Native and non-Native sources as I attempt to find ground in what exactly I intend to do (outside of an occupation) with the knowledge I accumulate. Perhaps the most vulnerable facet of existence in the world of academia is the ease that comes in the failure to compromise one’s own advancement for the well-being of those being studied. Barre Toelken is an encouraging exception to this conundrum, considering his explicit analysis of both Navajo and Western ethics in the case of the Hugh Yellowman tapes. His essay argues for an approach that surrenders the fieldworker’s hypothetical gain to the socio-emotional needs of subjects’ epistemological structure and, most intriguingly, he treats ethnographic materials as praxis rather than data. After years of apprehension with the objectifying habits of cultural anthropology, a discipline internally dithered by the bickering of Science vs. Humanities, I am finally moved to disengage from such authoritatively based methods altogether as a result of Toelken’s example.
Perhaps the most ubiquitous quality shared between humans is the capacity to know. The English language seems stark and stale when considering a definition for the word itself that encompasses the various feelings that can be summoned in knowing something. John Farella examines the inequality that exists in the relationship between the West...
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...in our collaborative endeavors as progressive scholars in cultural studies, I had never considered until now just how much of my own work I would actually compromise if a circumstance similar to that of Toelken’s Yellowman tapes ever arose. Considering his position pushed me to identify a nameless discomfort that has left me uneasy about so much of the material I consume—“one party [enjoys] inherent advantages by virtue of controlling the infrastructure and the output.” In the end my own morality and the relationships I choose to maintain in my research will dictate the decisions I make in actually practicing praxis.
Works Cited
John Farella. The Main Stalk: A synthesis of Navajo Philosophy. Navajo Religion. (Tuschon: University of Arizona Press, 1984)
Barre Toelken. “The Yellowman Tapes.” Journal of American Folklore. (American Folklore Society, 1998)
Further, prayer and medicine interplay to paint a classical image of the Native’s creed, yet, for many obsolete or preposterous existences of the shaman. To re-install beliefs present in the world for thousands of years, but have been disappearing, writers such as Neidhardt introduce the element of the
Pages one to sixty- nine in Indian From The Inside: Native American Philosophy and Cultural Renewal by Dennis McPherson and J. Douglas Rabb, provides the beginning of an in-depth analysis of Native American cultural philosophy. It also states the ways in which western perspective has played a role in our understanding of Native American culture and similarities between Western culture and Native American culture. The section of reading can be divided into three lenses. The first section focus is on the theoretical understanding of self in respect to the space around us. The second section provides a historical background into the relationship between Native Americans and British colonial power. The last section focus is on the affiliation of otherworldliness that exist between
Talking Back to Civilization: Indian Voices from the Progressive Era edited by Frederick E. Hoxie is a book which begins with an introduction into the life of Charles Eastman and a brief overview of the history of Native Americans and their fight for justice and equal rights, it then continues by describing the different ways and avenues of speaking for Indian rights and what the activists did. This leads logically into the primary sources which “talk back” to the society which had overrun their own. The primary sources immerse the reader into another way of thinking and cause them to realize what our societal growth and even foundation has caused to those who were the true natives. The primary sources also expand on the main themes of the book which are outlines in the introduction. They are first and most importantly talking back to the “pale faces”, Indian education, religion, American Indian policy, the image of the Indians presented in America. The other chapters in the book further expanded on these ideas. These themes will be further discussed in the following chapters along with a review of this
Professor and poet Deborah A. Miranda, pieces together the past and uncovers and presents us with a story--a Californian story--in her memoir, “Bad Indians.” Her use of the Christian Novena, “Novena to Bad Indians,” illustrates the irony of using the form of her oppressors as a call out for help, not to God, but to her past ancestors. We tend to think of religion as a form of salvation and redemption of our lives here on Earth, in which we bare down and ask for forgiveness. But by challenging this common discourse using theological allegories and satirical terminology, Miranda turns her attention away from a Deity to call the reader out for help. It is crucial to recognize the struggles that the Native community currently face. Californian Indians are often not given recognition for their identity and their heritage, and are also repeatedly stereotyped as abusive, alcoholic, uncivilized, and “freeloaders” of the United States government. Such generalizations root back from European colonization, nevertheless still linger in our contemporary society. Miranda has taken the first step forward in characterizing few of these stereotypes in her Novena, but she’s given her story. Now what are we going to do with ours? It’s up to us to create our
McNickle, D'Arcy. "A Different World." Native American Literature: A Brief Introduction and Anthology. Ed. Vizenor, Gerald. United States of America: Addison-Wesley Educational Publishers, 1995, 111-119.
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
Anthropologist and other Friends is an article by Vine Deloria. This article is about Native Americans and their struggles – mainly with anthropologists. Deloria is very quick in this article to express his hatred towards anthropologist because of the way they “study” the Native Americans. After reading this article one may find three main points to focus on: the significance of the writing, the criticism one may feel towards the writing, and the arguments against the anthropologist laid out in the writing. There are many significant points and findings in this article.
of Native American Culture as a Means of Reform,” American Indian Quarterly 26, no. 1
Wheelwright, M. (1942). Navajo Creation Myth. Navajo Religion Series, Vol. 1. Santa Fe: Museum of Navajo Ceremonial Art.
Duane Champagne in Social Change and Cultural Continuity Among Native Nations explains that there has never been one definitive world view that comprises any one Native American culture, as there is no such thing as one “Native community” (2007:10). However, there are certain commonalities in the ways of seeing and experiencing the world that many Native communities and their religions seem to share.
The Cree people have a rich and diverse history. Through methods of written and oral teachings, a greater understanding of the Cree people and their history has become apparent. In the following, I will highlight portions of Cree history to establish an understanding of such a rich culture. As a guide, I will use ideas highlighted in Jim Kanepetew’s (n.d) teachings of “The Ten Treaty Sticks”. Underlying concepts from “The Ten Treaty Sticks” have implications on both past and current practices of the Cree people. Since a large portion of the final exam is a chronological list of happenings, I will examine and extend the teachings of “The Ten Treaty Sticks” and how these align with teachings throughout the course. Using “The Ten Treaty Sticks” as a guide, I
Loftin, John D., and John D. Loftin. Religion and Hopi Life. Bloomington: Indiana UP, 2003.
The collection of articles in American Indian Thought are demonstrating the philosophy that Western and Native American philosophy must been seen as equals and therefore be respected in the field of academia philosophy. This is required as Western Philosophy can only get us so far especially with the manner they dismiss non-propositional knowledge. The articles list a number of manners in order to achieve this such as recognizing the similarities as well as differences of philosophy and westerners to acknowledge the validity of Native American thought.
LaDuke, Winona. All Our Relations: Native Struggles for Land and Life. Cambridge, MA: South End Press, 1999. Print.
Witherspoon, Gary. Language and art in the Navajo universe. Ann Arbor: University of Michigan Press, 1977. Print.