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Essays on indigenous women in north america
The role of native american women
Pueblo ethnographic history
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Pueblo Indian Religion in the Early 20th Century The Pueblo Indians religious history is different than the average Christian religion history. Their religious beliefs are based on the creation of life. The persons seen as the creators of life are the centrality and the basis of their religion. In the early 1900’s these Indians were looked upon in different lights. White man compared the Pueblo rituals and religious routines with his own. Pueblo religious beliefs, practices and social forms were criticized, scrutinized and misunderstood by white Christian American settlers. The major religious practice and worship of the Pueblo Indians involved ritual dances. White men attempted to stop these Puebloan ritualistic dances because they did not meet his own religious standards and this happened before the Indians had a chance to explain or define what their dances really stood for. Women played a significant role in Puebloan ritual dances and religious A brief description of the Pueblo Indian culture and religion are needed to get a full understanding of why their dances were misinterpreted by white settlers and why the Indians were judged and treated in such an unjust way. Pueblo Indians lived in Arizona and New Mexico and had a very different culture religiously than the white man. White religious history shows us that women were not seen, in European and new American culture, as not being significant to religious practices. In the Pueblo religion, however the woman was regarded in a different light. They rarely practiced in religious rituals but were the center of their people’s religion. Pueblos had rituals that were performed exclusively by men, and there, these men imitated women’s reproductive pow... ... middle of paper ... ... for their religious beliefs and cultural values. People’s religious beliefs and practices all need to be protected from harm and negative influence like a child needs care from his mother. The Pueblo Indians should be looked at as an example of how people should not be treated. This way, hopefully we won’t make the same mistake twice. We all have an obligation to know all the facts and the whole truth about something before we start to reject it. If the white people in the early 20th century had taken the time to understand the meaning of these dances they may not have been so quick to judge and may have stood back and reflected on their own ways of living. Work Cited Young Jane. "Women in Western Puebloan Society". Journal of American Folklore. 100.398(1987): 436-445. Jacobs D. Margaret. "Making Savages of us all". Frontiers. 17.3(1983): 178-209.
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.
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
In George E. Tinker’s book, American Indian Liberation: A Theology of Sovereignty, the atrocities endured by many of the first peoples, Native American tribes, come into full view. Tinker argues that the colonization of these groups had and continues to have lasting effects on their culture and thus their theology. There is a delicate balance to their culture and their spiritual selves within their tightly knit communities prior to contact from the first European explorers. In fact, their culture and spiritual aspects are so intertwined that it is conceptually impossible to separate the two, as so many Euro-American analysts attempted. Tinker points to the differences between the European and the Native American cultures and mind sets as ultimately
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
Santeria, Voodoo, the Cult of the Virgin of Guadalupe, and Rastafari all embody syncretism of Christian influence and traditional Indigenous beliefs of their followers. While the religions all express their syncretism in various manners, all regularly conduct rituals that deviate from traditional Christianity. These rituals exemplify the influence of the native cultures on these religions, and maintain the importance of tradition culture with the necessity of practicing Christianity during colonial times of religious oppression. Likewise, all of these religions frame their concept of what a “religion” is through their various unique rituals that serve to connect them to their native deities, as well as to the Christian God and Saints.
The Navajo Indians used to live in northwestern Canada and Alaska. 1,000 years ago the Navajo Indians traveled south, because there was more qualities they had seeked there. When the Navajo Indians traveled south there was a lot of oil in the 1940’s. Today the Navajo Indians are located in the Four Corners.
Our Indian legislation generally rests on the principle, that the aborigines are to be kept in a condition of tutelage and treated as wards or children of the State. …the true interests of the aborigines and of the State alike require...
Oral history teaches the Navajo be aware of changes in the land and to protect Navajo synecdoche by avoiding ominous threats like rodents (35). But more significantly, oral history, as taught by the elders, requires the Navajo to respect their ceremonial dances, winter shoe games, and spiritual artifacts by refusing to sell their culture for capital (39). Navajo leaders used this 1993 illness to evaluate ignored cultural values and use ceremonies to strengthen “familiar ties and relationships” (40). By neglecting their traditions, the Navajo were bringing destruction upon themselves. Elders also sharply pointed out that “physical changes in the land reflect a break down in the proper relationship between Navajo and mother Earth” (39). The destruction of the Navajo exists in the uranium mining pits, road and water projects and dumping sites, unless prescribed healing ceremonies and future obedience can redeem their relationship with the land and the Holy People.
Lincoln defines a set of practices as “practices whose goal is to produce a proper world and/or proper human subjects, as defined by a religious discourse to which these practices are connected” (6). The Sun Dance ritual is performed annually during the summer, and it is a way for the Lakota people to help the people they love. “A similar religious concept lies behind the Sun Dance, where the participants pierce their flesh with skewers to help someone dear to them” (253). Furthermore, “Indians give of their own flesh, year after year to help others” (253). The Sun Dance provides an outlet for the Lakota to sacrifice and feel the suffering of those around them. It makes them a better person, because they are thinking of others rather than themselves.
SourcesAtwood-Lawrence, Elizabeth. The Symbolic Role of Animals in the Plains Indian Sun Dance. http://www.envirolink.org/arrs/psyeta/sa/sa1.1/lawrence.html (Feb 3, 1997) Eliade, M. (1975). Myths, Dreams, and Mysteries. New York: Harper and RowKehoe, Alice B. (1992). North American Indians A Comprehensive Account. New Jersey: Prentice-HallSchwatka, Frederick. (1889-1890). The Sun-Dance of the Sioux. Century Magazine. Pp. 753-759.Welker, Glenn. The Sun Dance http://www.indians.org/welker/sundance.htm (Jan 7, 1996)
Throughout the history of American culture, we as an entire nation have been blind to the contributing cultures’ literature, rituals, and traditions. Prior to America’s unification, hundreds of Native American Indian tribes occupied the nation’s province. Through speech and celebratory events, they spread their beliefs, traditions, tales, and legends, in hopes of preserving their way of life. Native Americans’ cultures contributed to the unified ‘American’ culture; although, adequate credit is not given to this part of the nation’s history. Like most other Native American tribes, the Miwok Indians, native to central California, included archetypal elements in their writings such as animals with human-like characteristics, the cycle of life, and showing respect to the elders of a tribe in their literature; consequently, these morals and ideas were passed down to younger generations by word of
The power radiated or received by an antenna is a function of the angular position and radial distance from the antenna. The radiation pattern is good represented in the form of a three dimensional graph of power versus elevation and azimuth angles but more commonly represented by E-plane or H-plane where one angle is held fixed while the other is varied as shown in Figure
For physically small antennas, the Wheeler cap method is highly preferred for measuring the radiation efficiency. According to this method, if a radiation shield is placed around the antenna so as to enclose the near fields of the antenna, the radiation resistance of the antenna is reduced to zero while the loss resistance and the stored energy remain the same as for the unshielded antenna. When covering the antenna with a metal cap, the radiation is suppressed and the input power (proportional to the input resistance) is equal to the power loss (proportional to the loss resistance). Without the cap, the input power is equal to the radiated power plus the power loss (input resistance + loss resistance). The radiation efficiency of the antenna can be obtained from these two parameters.
When antennas are placed close to human body, their performance is influenced by human body. Antennas that are near to the body have different resonance frequency than resonance frequency in free space. Changes in Resonance frequency, Impedance bandwidth, Gain, directivity and radiation pattern is observed when it is placed close to human body [2].
Wireless communication has revolutionized our society. It provides access to communication that is impossible to implement with the use of wires. It permits helpf...