Indigenous Studies Commons^™

Critical Communication Pedagogy At The End Of The World, Tyler S. Rife

Journal of Communication Pedagogy

This essay draws upon my experiences teaching the undergraduate course, “Communication at the End of the World,” to argue for an approach to critical communication pedagogy (CCP) contextualized by and reflexively responsive to planetary-scale ecological crises. I outline how five commitments have come to guide my classroom’s explorations through our topic of “end-times” communication: (1) Anthropocentrism and speciesism participate in the maintenance of social hierarchy; (2) environmental justice and social justice are intimately entangled projects; (3) ecological crisis is (re)made concrete, embodied, proximal, and implicative; (4) critique of language involves critique of humanism and humanist historicization; and, (5) ecologically just …

Decolonizing Disability In Social Work: A Conversation On Colonialism, Autumn Asher Blackdeer

The Journal of Sociology & Social Welfare

The present work seeks to prompt a paradigm shift in the conceptualization of disability within social work through three main goals: a) Problematize the dominant disability discourse in social work, b) Illuminate present day manifestations of settler colonialism and their intersection with disability in social work, and c) Introduce decolonization and its compatibility with disability justice to reckon with disability and colonialism in social work. First, the present work will illuminate social work’s dedication to the medical model, evidence-based practice, and hollow notions of empowerment and inclusion. Next, in viewing intersections of ableism with other forms of oppression, this work …

Loiza Pa', Milan Bird-Riacoko

The Hilltop Review

No abstract provided.

“Gentiles By Nature”: Indian–Dutch Relations In New Netherland/New York, 1524–1750, Stephen Staggs

Dissertations

This work evaluates the evolution of the cross-cultural encounters that took place between the Eastern Woodland Indians and the Europeans living in and around the Dutch colony of New Netherland during the seventeenth and eighteenth centuries. It challenges a common view that the Dutch generally lacked curiosity about Indians, made no serious attempt to convert them, maintained a social distance from them, and were only interested in establishing commercial relationships with them. Using the extensive pamphlet and sermon literature and the records of the West India Company, Classis of Amsterdam, and patroonships available in the Netherlands as well as the …

Fort St. Joseph And The American Revolution, Scott T. Macpherson

Fort St. Joseph Archaeological Project

Bennett’s Expedition 1779, Raid on Fort St. Joseph 1780, The “Spanish Raid” 1781, Deportation of the French, and Demise of Fort St. Joseph.

The Military At Fort St. Joseph, Scott T. Macpherson

Fort St. Joseph Archaeological Project

Showing the Flag, Troupes de la Marine, Militia, and Fort St. Joseph’s Military Actions.

Fur Trade 07: Native Peoples And The Fur Trade, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 7. Shifting Political Alliances and Power, Transformations of Culture, and Religion and Worldview.

Fur Trade 01: Beaver: Mainstay Of The Trade, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 1. Hunting, Hides, and Hats, Environmental Effects, and Why Beaver?

Fur Trade 06: How The Fur Trade Worked, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 6. Government Regulation, From Montreal to the West, and Movement of Goods and Furs.

Fur Trade 09: Fur Trade Society, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 9. Interdependence, Mutual Influences, and Métis and Country Wives.

Fur Trade 02: Birchbark Canoes, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 2. A Joint Effort, Canoes Got Bigger, Why Birchbark?, and a Valuable and Renewable Resource.

Fur Trade 03: Trade Goods 1, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 3. Material Culture of the Fur Trade and Cloth and Clothing.

Fur Trade 04: Trade Goods 2, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 4. Firearms and Metal Goods.

Fur Trade 05: Getting Around In 17th And 18th Century New France, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 5. Routes and Transportation and Travels of a Voyageur.

Fur Trade 08: New France And The Place Of The Fur Trade, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 8. What Was New France?, More than Profits at Stake, and Imperial Rivals.

Fur Trade 10: Fur Trade Myths, Acknowledgements, Rachel B. Juen, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 10. Fur Trade Myths, Fiction vs. Fact.

Acknowledgements: Funding, Contributors, Image Credits, and Special Thanks.

Archaeology, History And Activities At Fort St. Joseph 8: Religious Life At Fort St. Joseph, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 8.

Written documents indicate that the Jesuit priests settled among neighboring Native American groups and were successful at creating some converts at the St. Joseph mission.

Archaeology, History And Activities At Fort St. Joseph 7: Public Archaeology At Fort St. Joseph, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 7.

The Fort St. Joseph Archaeological Project practices community service learning.

One of the main goals of the Fort St. Joseph Archaeological Project is to incorporate the local community in all aspects of the archaeological enterprise in the investigation.

Archaeology, History And Activities At Fort St. Joseph 3: Change And Continuity At Fort St. Joseph, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 3.

At Fort St. Joseph, evidence points to many instances of cross-cultural exchange between the French fort inhabitants and neighboring Native American groups such as the Potawatomi, Miami and Sauk.

Archaeology, History And Activities At Fort St. Joseph 5: Project History, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 5.

Investigations at the long lost fort were begun in 1998 by WMU archaeologists.

Archaeology, History And Activities At Fort St. Joseph 1: What Is Archaeology?, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 1.

What is Archaeology and Historical Archaeology?

Archaeology, History And Activities At Fort St. Joseph 2: Fort History, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 2.

The French established Fort St. Joseph in 1691 in present day Niles.

Archaeology, History And Activities At Fort St. Joseph 4: Commercial Activities At Fort St. Joseph, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 4.

Fort St. Joseph was an important link in the chain of frontier outposts that marked the far reaches of New France and facilitated the fur trade between the French and Native Americans in the Western Great Lakes region.

Archaeology, History And Activities At Fort St. Joseph 6: Military Presence At Fort St. Joseph, Fort St. Joseph Archaeological Project

Fort St. Joseph Archaeological Project

Panel 6.

From 1691 to 1698 and from 1717 to 1761, French military personnel occupied Fort St. Joseph to defend the site's strategic position on a major trade route near the portage between the St. Joseph and Kankakee rivers, while maintaining alliances with friendly Native American groups to facilitate the trade in furs.

Honoring The Elders: Interviews With Two Lakota Men, Deborah E. Bowen

The Journal of Sociology & Social Welfare

The beliefs that honoring the elders, commitment to family, and the connectedness to all creation are paramount are intrinsic to Lakota culture. Two Lakota elders, Albert White Hat, Sr. and Sylvan White Hat, Sr. are interviewed for this article. They express their concerns with major social justice issues, and offer hope for future generations of Lakota children. A strengths-based perspective of social work practice is compared to traditional Lakota customs and practices.

The Hoop Of Learning: A Holistic, Multisystemic Model For Facilitating Educational Resilience Among Indigenous Students, Margaret A. Waller, Scott K. Okamoto, Ted Hibbeler, Patricia Hibbeler, Patricia Mcintyre, Roland Mcallen-Walker, Audrey A. Hankerson

The Journal of Sociology & Social Welfare

Indigenous communities in the United States have a wealth of cultural and social resources that can facilitate educational resilience among Native students. This article reviews the historical context, contemporary trends, and current challenges related to education of Indigenous students. The authors present an innovative middle school-to-high school-to-college bridge program as one example of many positive educational initiatives currently developing across the country.

Native Wellness For The New Millennium: The Impact Of Gaming, Maria Napoli

The Journal of Sociology & Social Welfare

The challenges confronting Native people have been studied over the years. Their plight in dealing with alcoholism, colonization, poverty and health and mental health problems still exists outnumbering all other minority groups in the United States. For decades, Native people have relied upon the federal government to provide services, which were often not sensitive to Native values. During the last decade, gaming has given Native people have an avenue to enter higher education, develop tribal enterprises, tribal courts and health and mental health programs that meet the needs of their communities. Most importantly, Native people have reclaimed their independence. Since …

O'Odham Himdag As A Source Of Strength And Wellness Among The Tohono O'Odham Of Southern Arizona And Northern Sonora, Mexico, Teri Knutson Woods, Karen Blaine, Lauri Francisco

The Journal of Sociology & Social Welfare

The Tohono O'odham are fostering strength and wellness in their community by translating increased economic self-sufficiency and resources derived from gaming into social, health, and educational services which maintain their tribal traditions, thereby providing an effective path toward the maintenance of cultural identity, or O'odham Himdag. Cultural identity serves as a source of client strength and as a protective factor contributing to client wellness. O'odham Himdag describes a way of life, encompassing Tohono O'odham culture. This article is a theoretical exploration of O'odham Himdag as a path toward cultural identity among the Tohono O'odham of Southern Arizona and Northern Sonora, …

Using Reasons For Living To Connect To American Indian Healing Traditions, Thomas L. Crofoot Graham

The Journal of Sociology & Social Welfare

Responding to high rates of suicide for American Indian youth, helping professionals often struggle to connect healing traditions from American Indian cultures to tools from European psychology. The differences between American Indian healing and European therapy can be vast. Finding connections or building bridges between these two perspectives may be more difficult than it appears (Duran & Duran, 1995). One method to bring together these worldviews is to use the Reasons for Living Questionnaire (RFL, Linehan, Goldstein, Nielsen, & Chiles, 1983); the Reasons for Living Inventory for Adolescents (RFL-A, Osman, Downs, Kopper, Barios, Besett, Linehan, Baker, & Osman, 1998), or …

Envisioning A Healthy Future: A Re-Becoming Of Native American Men, Paul Rock Krech

The Journal of Sociology & Social Welfare

Native American men have historically been important to their communities, each having a specific function in the perpetuation of cultural norms and practices. Oral tradition and communal experiential activity were pathways of maintaining a connection with others and in regenerating culture. In contrast, the modern dominant culture values and emphasizes individuation as an indicator of psychosocial growth. This influence seems to have hindered Indigenous people/men in maintaining a sense of connection with the community. Survival for Indigenous men during the establishment of encroaching nations has often occurred through relinquishment of a part of 'self' psychically. Aboriginal men report experiencing hopelessness …