Contemporary American Indian Studies - Böcker

Long considered the undisputed authority on the Indians of the southern United States, anthropologist John Swanton published this history as the Smithsonian Institution's Bureau of American Ethnology (BAE) Bulletin 103 in 1931. Swanton's description is drawn from earlier records - including those of DuPratz and Romans - and from Choctaw informants. His long association with the Choctaws is evident in the thorough detailing of their customs and way of life and in his sensitivity to the presentation of their native culture. Included are descriptions of such subjects as clans, division of labor between the sexes, games, religion, war customs, and burial rites. The Choctaws were, in general, peaceful farmers living in Mississippi and southwestern Alabama until they were moved to Oklahoma in successive waves beginning in 1830, after the treaty of Dancing Rabbit Creek. This edition includes a new foreword by Kenneth Carleton that places Swanton's work in the context of his times. The continued value of Swanton's original research makes Source Material the most comprehensive book ever published on the Choctaw people.

Monacan Indians tell their own story in this title. The contemporary Monacan Nation had approximately 1,400 registered members in 2006, mostly living in and around Lynchburg, Virginia, in Amherst County, but some are scattered like any other large family. Records trace the Monacans of Virginia back to the late 1500s, with an estimated population of over 15,000 in the 1700s.Like members of some other native tribes, the Monacans have a long history of struggles for equality in jobs, health care, and education and have suffered cultural, political, and social abuse at the hands of authority figures appointed to serve them. The critical difference for the Monacans was the actions of segregationist Dr. Walter A. Plecker, Director of the Bureau of Vital Statistics from 1912 until he retired at age 85 in 1946. A strong proponent and enforcer of Virginia's Racial Integrity Law of 1924 (struck down in 1967), which prohibited marriage between races, Plecker's interpretation of that law convinced him that there were only two races - white and colored - and anyone not bearing physically white genetic characteristics was ""colored"" and that included Indians.He would not let Indians get married in Virginia unless they applied as white or colored, he forced the local teachers to falsify the students' race on the official school rolls, and he threatened court clerks and census takers with prosecution if they used the term ""Indian"" on any official form. He personally changed government records when his directives were not followed and even coerced postpartum Indian mothers to list their newborns as white or colored or they could not take their infants home from the hospital. Eventually the federal government intervened, directing the Virginia state officials to begin the tedious process of correcting official records.Yet the legacy of Plecker's attempted cultural genocide remains. Through interviews with 26 Monacans, one Episcopal minister appointed to serve them, one former clerk of the court for Amherst County, and her own story, Whitlock provides first person accounts of what happened to the Monacan families and how their very existence as Indians was threatened.

A major economic industry among American Indian tribes is the public promotion and display of aspects of their cultural heritage in a wide range of tourist venues. Few do it better than the Eastern Band of the Cherokee, whose homeland is the Qualla Boundary of North Carolina. Through extensive research into the work of other scholars dating back to the late 1800s and interviews with a wide range of contemporary Cherokees, Beard-Moose presents the two faces of the Cherokee people. One is the public face that populates the powwows, dramatic presentations, museums, and myriad roadside craft locations. The other is the private face whose homecoming, Indian fairs, traditions, belief system, community strength, and cultural heritage are threatened by the very activities that put food on their tables.Constructing an ethnohistory of tourism and comparing the experiences of the Cherokee with the Florida Seminoles and Southwestern tribes, this work brings into sharp focus the fine line between promoting and selling Indian culture.

For the Cherokee, health is more than the absence of disease; it includes a fully confident sense of a smooth life, peaceful existence, unhurried pace, and easy flow of time. The natural state of the world is to be neutral, balanced, with a similarly gently flowing pattern. States of imbalance, tension, or agitation are indicative of physical, mental, emotional, or spiritual illness and whether caused intentionally through omission or commission, or by outside actions or influences, the result affects and endangers the collective Cherokee.Taking a true anthropological four-field approach, Lefler and her colleagues provide a balanced portrait of Cherokee health issues. Topics covered in this title include: an understanding of the personal and spiritual impact of skeletal research among the Cherokee; the adverse reactions to be expected in well-meaning attempts to practice bioarchaeology; health, diet, and the relationship between diet and disease; linguistic analysis of Cherokee language in historical and contemporary contexts describing the relationship of the people to the cosmos; culturally appropriate holistic approaches to disease prevention and intervention methodologies; and, the importance of the sacred feminine and the use of myth and symbolism within this matrilineal culture.All aspects - physical, mental, emotional, and spiritual - figure into the Cherokee concept of good health. By providing insight into the Cherokee perspective on health, wellness, and the end of the life cycle, and by incorporating appropriate protocol and language, this work reveals the necessity of a diversity of approaches in working with all Indigenous populations.