Native American Studies

This paper asks what it would mean for Canada if Indigenous nations were to adopt non-Indigenous citizens into their communities and unite politically on their own terms. The idea draws on Indigenous traditions of kinship and belonging, where adoption has never been limited to blood but defined by relationships and responsibility. It also engages the language of treaties, which promised friendship and coexistence "as long as the sun shines and the rivers flow." By examining the Indian Act, Section 35 of the Constitution Act, 1982, key Supreme Court rulings, and international standards such as the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), this paper explores how mass adoption and Indigenous unity could expose the fragility of Canada's colonial legal framework. The scenario is not only a thought experiment, but a lens to reflect on sovereignty, legitimacy, and the unfinished work of reconciliation.

In the heart of Appalachia, Native American Studies has been growing for almost two decades. West Virginia is the only state totally encompassed by the Appalachian region, the mountains of which stretch from Maine to Georgia. About the size of the Navajo Nation, "wild and wonderful" West Virginia is a place of intricate ridges, hollows, and white-water rivers, and it continues as a home of traditional cultures, including its indigenous ones. The mountains themselves, some of the oldest in the world, hold close the ancient sites and living descendants of the tribal peoples who have been here for thousands of years. As archeologist Edward V McMichael noted, they have existed in West Virginia for at least 13,000 years, and the European "occupation of about 300 years amounts to only three per cent, or less, of the total time the area of the State has been inhabited" by human beings (1968). Thus, although no reservations or trust lands currently are designated in West Virginia, it would be erroneous to deny the historic and present influence of Native American heritage here. Even the more general Appalachian traditional culture reflects such values as independence, self-reliance, noninterference with others, love of the land, importance of family and "clan"-qualities often ascribed to Indian cultures and which may reflect in part the early influence Native peoples had on European immigrants as they settled here. Because of such ties, at West Virginia University, the state's "flagship" institution of higher education, Native American Studies (NAS) has established strong roots and begun to flourish. 43 The authors are grateful to all members of the Native American Studies Committee at West Virginia University who contributed information to this article. They especially wish to thank Ann Paterson for supplying material concerning the program during the 1980s. For the most up-to-date information concerning the program, please consult our website: www.as.wvu.edu/nas/

Resumen En este texto abordo la experiencia personal en el registro etnográfico, recordando el uso de la fotografía analógica durante una peregrinación guadalupana en Zimapán, Hidalgo, y mi paso hacia la actual fotografía digital. Reflexiono sobre las implicaciones de los cambios tecnológicos en el registro, la conservación, organización, consulta y difusión de los acervos.

For a very long time, including up to the present day, the nation-state, or simply the "state", has been the preeminent institution of the world order, around which the global system has been constructed. It is a concept of geo-political organisation that divides up areas of the planet, mainly the dry land, and the people thereof, into discreet areas that are asserted as being exclusively under the jurisdiction and control of a single system of government of some kind.

This document contains a copy of the original 1859 annuity payment roll for the Lake Superior Chippewa bands residing in Wisconsin and Minnesota, and a roll for the Lake Superior Chippewa bands residing in Michigan and part of the Lac du Flambeau bands residing in Wisconsin.

Du mythe du « bon sauvage » à l'ontologie relationnelle 7 En partant de ce qui est communément appelé le « mythe du bon sauvage », ce chapitre propose d'examiner comment la société occidentale a construit le stéréotype de l'autochtone proche de la nature. À partir de textes de la Renaissance et des premiers explorateurs, mais aussi des images contemporaines véhiculées par la culture populaire, nous visons à indiquer l'ethnocentrisme de ce stéréotype et ses limites pour comprendre les relations particulières qui unissent les Autochtones à leurs territoires. Nous proposons ensuite d'utiliser le modèle de l'ontologie relationnelle afin de nous rapprocher davantage des manières de penser et d'habiter le territoire parmi les Autochtones. En recourant à des exemples de pratiques de la chasse chez les Eeyouch/Cris de la Baie-James (Québec), nous illustrons la contemporanéité de ces ontologies relationnelles -ou animistesqui témoignent d'un rapport au territoire et aux êtres qui le peuplent radicalement différent de celui de nos sociétés occidentales. Enfin, en guise d'ouverture, nous faisons le lien entre la littérature liée au « tournant ontologique » et les écrits sur la résurgence autochtone, faisant ultimement appel à une forme d'animisme méthodologique.

The placebo effect, long recognized as a robust contributor to clinical outcomes, has traditionally been explained in terms of expectation, conditioning, and meaning responses. Recent advances in open-label placebo (OLP) research demonstrate that placebo responses can be elicited without deception, reframing both ethical and mechanistic perspectives. Parallel to these developments, a growing body of theoretical work explores quantum and quantum-like frameworks as tools for modeling contextuality, non-classical probability structures, and consciousness-mediated effects relevant to placebo phenomena. This article introduces QUACEBO, a digital open-label placebo platform that integrates these perspectives by employing genuine quantum random number generator (QRNG) signals as dynamic visualizations to scaffold intention, ritual, and engagement.

For a very long time, including up to the present day, the nation-state, or simply the "state", has been the preeminent institution of the world order, around which the global system has been constructed. It is a concept of geo-political organisation that divides up areas of the planet, mainly the dry land, and the people thereof, into discreet areas that are asserted as being exclusively under the jurisdiction and control of a single system of government of some kind.

This article surveys Hawaiʻi appellate decisions since 2009 that have reshaped environmental law through statutory, constitutional, and public trust principles. It highlights the creation of environmental courts and direct appeal rights, and organizes case law into nine areas: the Hawaiʻi Environmental Policy Act, contested case hearings, land use, conservation district regulation, public lands, Hawaiian burial and historic property protections, climate change litigation, and Public Utilities Commission oversight. Across these domains, courts emphasized transparency, public participation, and constitutional accountability, while reinforcing Native Hawaiian rights and climate protections. The survey illustrates Hawaiʻi’s judiciary’s increasingly active role in environmental governance.

When the Coinage Act of 1792 authorized the national monetary system of the United States, Congress stipulated that, on the obverse of each coin, 'there shall be an impression emblematic of liberty'. Immediately, those responsible for designing the coins rendered this into a female personification of the concept. Through the course of the nineteenth century, females were making headway in their rights as both individuals and as a group. During this period, the United States Mint continued to design and strike coins with allegorical images of women, essentially using them as the face of monetary sovereignty. This paper discusses the paradox of women as an allegory and as a marginalized, second-class group. T Keywords Liberty, suffrage, United States Mint, equal rights, vote, march, amendment * The author wishes to extend her thanks to her colleagues at the American Numismatic Society, the United States Mint, the Citizens Coinage Advisory Committee, and, most importantly, to the thousands of women who have represented the continuing struggle for equality and human rights in the past, present, and into the future.

A Carta de Pero Vaz de Caminha, datada e 01/05/1500, é considerada a "Certidão de Nascimento do Brasil", o estuda dos dados contidos na carta e os de autores quinhentas levam a conclusão que Cabral chegou no Rio Grande do Norte e não na Bahia.

This paper presents benefits of literacy in Native American lan-
guages for four primary reasons: decolonization, complete bilingual-
ism, increasing academic achievement, and national identity. The loss
of American Indian languages is the direct result of colonization. As
American Indian nations work on re-establishing their own languages,
there is a pressing need to include literacy in those American Indian
languages. Carmen Silva-Corvalán’s (2014) study confirms the need for
schooling in the heritage language to give a child complete bilingualism
by adulthood. Moreover, this study supports Jim Cummins’ (2003a;
2003b) work with bilingual populations in Canada, in which literacy in
a child’s mother tongue was the gel that set up further success in both
languages. Additionally, research confirms the benefits of bilingualism
in academic achievement particularly in reading and writing. The cog-
nitive benefits of bilingualism have been strongly chronicled. Finally,
literacy in a language can strengthen national identity as confirmed by
Ellen Cushman’s (2013) study of the effects of the Cherokee syllabary
on Cherokee identity. Each of these research areas reinforce the urgency
for groups who have decided not to write their languages to find methods
and strategies to expand their language revitalization efforts to include
more complex linguistic structures to create truly bilingual speakers.

RESUMO: Durante a reforma educacional implantada na primeira década deste século no estado do Espírito Santo, foi instaurado, como política de bonificação por desempenho, o Indicador de Desenvolvimento das Escolas. Este artigo foi desenvolvido com o objetivo de analisar a metodologia utilizada na construção do algoritmo do indicador, estabelecendo algumas aproximações com o Índice de Desenvolvimento da Educação Básica. Para tanto, assume uma metodologia mista exploratória sequencial, subsidiada pela pesquisa documental e por análises correlacionais. Como resultado, percebeu-se que, embora apresente avanços em relação ao indicador nacional, sobretudo por considerar o fator socioeconômico em sua composição, existem fragilidades que são sinalizadas pensando um possível aperfeiçoamento futuro.

In this paper presentation, historian Andrei Znamenski explores the role Native Americana played in German identity after 1945. His major argument is that both in Western and Eastern Germany, the imagined Native Americana was frequently used to channel German indigenous earth-based, neopagan, Nordic spiritual, and folklore motives that were frowned upon and censored in the wake of World War II and National Socialism.  Paper Presentation, 2024, Southwest Popular/American
Culture Association Conference, Albuquerque, NM, February 21, 2024.

This chapter explores the relationship between indigenous peoples and their historical and cultural connections to the past. It critically examines the concept of “indigenous nostalgia”, demonstrating how indigenous groups are often seen as communities where nostalgia is expected to be found.

Established concepts like “imperial nostalgia” focus on indigenous peoples as objects of remembrance by settlers who express nostalgia for an idealized, but supposedly vanishing indigenous population. To describe how indigenous communities themselves relate to the past, however, “nostalgia” is rarely used. The negative connotations of the term, characterized as romantic and emotionalized longing for an irretrievable past, threaten to delegitimize the aspirations of indigenous activism and conflict with indigenous temporalities.

One response is to use alternative terms like “memory”, “heritage”, and “tradition” which not only avoid the sentimentality of nostalgia but are also more in tune with the insistence that the past persists as an integral part of the present.

Efforts to reconceptualize the idea of nostalgia from the perspective of indigenous peoples are another response. Here, the past and expressions of “healing nostalgia” serve as a set of cultural resources that continue to inform the present and help to develop a positive vision for the future.

We sat together in the dark, returning from a street art fair in Belize City. She began her narrative about her life and her educational journey. "When I was fourteen, I was told that I was married. I didn't know anything about it. I was just told that I was married." Her husband, age twenty-one, was a drinker who rarely worked, so life was difficult. He was abusive, but she tolerated the abuse until he began to abuse his daughters. She took her three daughters and left him. Her parents and her village counseled her to return and work things out with her husband. "I tried to work things out, but it wasn't working." She returned to finish high school in Punta Gorda in the Toledo District. She was twenty-eight with three children. "When I applied to go to school, the minister asked, 'Do you still know your numbers, your letters?'" I answered, "Yes, do you want me to recite them?" Most of the teachers at the high school were Garifuna. There were no Maya teachers in her school. "I was called names and told to quit. They said, "You are Maya. You should be washing clothes, making baskets. You shouldn't be in school. You don't belong here." Yeah, I noticed that the teachers gave preferential treatment to other students. They were allowed to turn assignments in late, but not me. The other Maya students all quit. They didn't finish. But I didn't quit, and I graduated valedictorian." (Mopan Mayan woman)

Mexico) lives in Albuquerque, NM, and works as an independent consultant for Native American communities and schools. She has published stories and poems in various anthologies. *Native American refers to contemporary U.S. indigenous people. Indian refers to these same people in a historical sense. I grew up speaking English, but English is not my language. It is the language of my conquerors, and my speaking it serves to remind me and others that I am of a conquered people. My mother tongues are Cherokee and Choctaw. However, I have virtually no knowledge of Cherokee and limited ability in Choctaw, which I am having to learn as a second language as an adult. Language loss in my family follows the historical pattern of immigration: as my grandmothers, already bilingual, left their respective Indian Nations and moved into the United States, loss of their languages was complete by the third

Writing retreats provide time away from distractions to write manuscripts, grant applications, books, or dissertations. A unique characteristic of writing retreats is that they form a “community of scholars,” which is culturally congruent with Indigenous intellectuals, who are familiar with community as an essential way of life. This article presents two case studies and data about the experiences from a national Native American scholars’ cohort (n=6) and an Indigenous writing retreat from mainly Haudenosaunee writers in Mohawk Country (n=22). Evaluative feedback from aggregated writing retreats endorses the feasibility, growth, and advocacy of future writing retreats. Results shared that protective writing times increased meaningful productivity. Core values related to a community-based participatory research framework learned from a confederacy of tribes and their urban partners were also shared.

This document contains a copy of the original 1849 annuity payment roll for the Grand River bands of Ottawa Indians of Michigan along with a transcription of the roll and an index of names. These payments were made under the provisions of the treaties of August 3, 1795, November 17, 1807, September 17, 1818 and August 29, 1821.

In this article, George Ann Gregory deconstructs the notion of a single, standard English by exploring the historical development of different standards for oral and written English in various academic disciplines and by analyzing the written discourse of inexperienced Anglo and Navajo writers. Through statistical analysis, she demonstrates that the discourse texture of essays written by the Navajo writers closely approximates that of the Anglo counterparts in her study. However, among the total population of writers whom she analyzed, the Navajo students fail college-level composition classes four times more frequently than do Anglos. Gregory attributes this discrepancy to the intolerance of College writing instructors to the language traditions of Navajo and other American Indian learners.

Exhibit review of the redesign of the Northwest Coast Hall at the American Museum of Natural History, the museum's oldest gallery, built in 1899 under the direction of American anthropologist Franz Boas and updated in institutional collaboration with a group of consulting indigenous curators.

Surviving the Long Wars offers a groundbreaking exploration into the complex histories of US warfare and militarism, illuminating the pivotal role of art in cultivating justice, healing, and abolition. Inspired by Indigenous responses to the “American Indian Wars” and artists from the Greater Middle East and South Asia challenging the “Global War on Terror,” this volume examines the intersections between these legacies of creative rebellion and the experiences of contemporary Black, Indigenous, and People of Color (BIPOC) veterans. Informed by the emerging Veteran Art Movement and its ties to global struggles for demilitarization and abolition, the book advocates for solidarity and imaginative resistance against war and empire. Featuring poetry, speeches, and artworks from the 2023 Veteran Art Triennial & Summit held in Chicago, the collection exemplifies the Triennial’s profound impact and critical legacy. With interdisciplinary insights spanning Native and Indigenous Studies, Middle Eastern Studies, Critical Ethnic Studies, and Museum and Exhibition Studies, Surviving the Long Wars celebrates Chicago’s legacy of resistance, while confronting erasures of Indigenous history. Renowned contributors such as Roxanne Dunbar-Ortiz, Laleh Khalili, Kyle T. Mays, and Junaid Rana offer fresh perspectives on the enduring impacts of US militarism and the potential for unexpected coalitions to emerge. At its core, Surviving the Long Wars is a clarion call for artists, organizers, and scholars to unite against US imperialism, envisioning a future of peace and justice through art and collective action. CONTRIBUTORS INCLUDE: Roxanne Dunbar-Ortiz, Laleh Khalili, Kyle T. Mays, and Junaid Rana

Five chapters, five leading figures. Five spaces on the map of the New World. The Discoverer's Antilles. The Mexico of Cortés. The Florida of Álvar Núñez Cabeza de Vaca. The Peru of the Pizarros. The Marañón and the Amazon of the tyrant Aguirre. Although in the passages to the Indies, individual impulse prevailed over official state action [official action of the State?], the latter never gave up on asserting its own interests. Crónicas de un desencuentro recounts the stages of a discord between the Old and New Worlds. Columbus defending his prerogatives and inheritance for himself and his family. Cortés, fighting first against his Governor and then the First Audience and the Fonseca clan, the Pizarros engaged in a brawlbetween partners and against viceroys and envoys of the Crown-that culminated in the civil wars of the 1540s, Aguirre summing up his grudge against the treacherous Monarchy in the outburst: «I accuse you, king and lord». Only Cabeza de Vaca, a failed conquistador and successful peacemaker, survived by clinging to the lifeline of his culture, contaminated by the traditional wisdom of the indigenous people in a project of mestizaje and convergence. Chat gpt Five chapters, five protagonists. Five territories on the map of the New World. The Antilles of Columbus. The Mexico of Cortés. The Florida of Álvar Núñez Cabeza de Vaca. The Peru of the Pizarros. The Marañón and Amazon of the rebel Aguirre. Although in the voyages to the Indies individual initiative often outweighed state intervention, the Crown never ceased to assert its own authority. Crónicas de un desencuentro traces the stages of this ongoing conflict between the Old and New Worlds: Columbus defending his rights and legacy for himself and his descendants; Cortés contending first with his governor, then with the First Audience and the powerful Fonseca clan; the Pizarros entangled in violent disputes-among themselves as well as against viceroys and royal envoys-that erupted into the civil wars of the 1540s; and finally, Aguirre giving voice to his rebellion against the monarchy in the defiant cry: «I accuse you, king and lord». Only Cabeza de Vaca, failed as a conquistador but remarkable as a mediator, endured-sustained by his culture and reshaped by indigenous wisdom, in a vision of mestizaje and convergence.

Charles King's lively, ambitious book makes a very large claim: that the eminent anthropologist Franz Boas (1858-1942) inspired an "intellectual revolution" in the first half of the 20th century. The Boasians launched a scientific attack on "chauvinism and bigotry," Mr. King writes, which brought about "one of the great shifts of opinion in the history of science." It is thanks to them that racists may now feel ashamed of themselves, that no career is closed to women, and that gay individuals kiss each other goodbye on railway platforms. A stirring tale. But is it history or myth?

This autoethnography explored an ethical dilemma for an Indigenous investigator involved in a study of adult Indigenous boarding school survivors. As research team members coded post-traumatic stress disorder for an interview, the author was at an ethical crossroads that involved betrayal, stigma, oppression, and within-group diversity. The author deemed that the interview was an expression of culturally sanctioned behavior versus mental illness. The author had been taught not to discuss the cultural experience portrayed in the interview with outsiders based on stigma and oppression within American society. Intersectionality provides the framework to understand this ethical dilemma and provides tools that can assist future Indigenous researchers involved in the study of their own people.

The First Lady's Let's Move! in Indian Country (LMIC) Initiative brings together federal agencies, communities, nonprofits, and corporate partners to support and advance the work that tribal leaders and community members are already doing to improve the health of American Indian and Alaska Native children.

The Bahá'í doctrine of progressive revelation, while universal in principle, has been limited, in scope and application, by what has previously been described as "Arya-Semiticentrism"with a paradigmatic focus on Semitic religions (the "Abrahamic Faiths" of Judaism, Christianity, and Islam, along with the Bábí and Bahá'í Faiths), and the so-called "Aryan" religions (Zoroastrianism, Buddhism, Hinduism) to the relative exclusion of Indigenous religions. 'Abdu'l-Bahá's Tablet to Amír Khán may offer a solution and resolution, to wit: "Undoubtedly in those regions [the Americas] the Call of God must have been raised in ancient times, but it hath been forgotten now." This paper provides an exegesis of the Tablet to Amír Khán-an authenticated, authoritative Bahá'í text, with an authorized translation. Our basic premise is that, just as 'Abdu'l-Bahá has "added" the Buddha and Krishna to the Bahá'í list of "Manifestations of God," 'Abdu'l-Bahá has also "added" the principle of Indigenous Messengers of God to the Americas-without naming principals (i.e., the names of individual Indigenous "Wise Ones"), thereby demonstrating that 'Abdu'l-Bahá's Tablet to Amír Khán effectively expands the scope of the Bahá'í doctrine of progressive revelation to include and engage Indigenous spiritual traditions.

This paper explores the shaping of American poetry and its shift from modernism to postmodernism by looking at the way identity, nature, and technology are threaded through a system of linked or independent devices called poetic devices. Modernist poets, in response to the disappointment of the early 20th century, attempted to reconstruct identity and nature as fragmented and elusive entities. Postmodern poets, however, often saw fragmentation as an enabling technique to reflect the chaos in post-World War II America. This change in poetic composition techniques reflects the postwar chaos of a world dominated by rapid technological and, with it, cultural change. This article examines how these features of American modernism shaped poetic possibilities and changed the contours of literature as a whole through readings of significant texts and movements.

Since long before the 2023 wildfires, Lahaina has been a battleground for Kanaka Maoli who are winning their ancestral lands back in settler courts of law. Kanaka Maoli leader Keʻeaumoku Kapu has waged legal battles against developers and has won using the Kingdom of Hawaiʻi's kuleana maps to show how the United States has been juridically forced to recognize kuleana land claims established under the Kingdom. In the first part of this essay, I foreground the Kingdom of Hawaiʻi maps that the Kapu family has used in their legal cases to expose the settler processes of land seizure and the erasure of Kanaka Maoli histories on their ancestral lands. In the second half of the essay, I show that kuleana maps are a wonder of genealogy that remind us of the intimate relationality between Kanaka Maoli and the elements. The mapping of kuleana family names is a beautiful reminder that in elemental cartographies, humans are also elements. Such cartographies teach us that kuleana maps are relational webs of Kanaka Maoli knowledges, reaching out to descendants across time and space and laying a foundation for the restoration of a more resilient Lahaina after the fires.

This essay undertakes a critical gender analysis of the Code of Criminal Procedure, 1973. By locating gender in the text of the Code and examining relevant doctrinal developments, we aim to deconstruct the juridical frames of subjecthood, identity, and autonomy. The first part problematises the Code's paternalistic provisions, highlighting how they belittle women's agency in the name of protection. Beginning with a discussion on the arrest related sections which differently treat men and women, we explore how the power dynamics of language reinforce social hierarchies and normalize women's subordination. We then evaluate the provisions on maintenance, arguing for the introduction of a conjugal fund. By delving into the Code's infantilising tendencies, we critique its colonial inheritance and the postcolonial state's preservation of masculine imperial prejudices. The Code visibly reiterates the public/private dichotomy and reasserts the Victorian notions of domesticity. Finally, we illuminate the legislature's inability to tackle sexual offences through reactionary amendments and other populistic measures. In conclusion, the Code needs larger structural changes conceived in an environment of radical democratic politics to dislodge its patriarchal underpinnings.

This project examines the life of renowned anthropologist John Reed Swanton (1873-1953 ) and his work with indigenous peoples. Combining several methodologies that included archaeology, anthropology, history, and linguistics, Swanton's research methods anticipated ethnohistory. His contributions to Native Southeast studies remain indispensable and his work in the Native Northwest, particularly with Haida and Tlingit communities, continues to serve as an important reference point for many scholars. Reared in the "Boasian" school of thought, John Swanton rejected both evolutionary and racial frameworks in which to evaluate Indian cultures. He remained an exemplary anthropologist from the beginning of his professional career at the Bureau of American Ethnology in 1900 through his retirement in 1944. A key aspect of this study concerns the dynamics of the individual dialogs that took place between Swanton and some of his Indian informants. These interactions provide a window into the ways in which anthropologists and Indians interacted. At times, anthropologists and Indian collaborators grasped the other's intentions. Just as often, however, the two parties held incompatible expectations, and as a result, misunderstood each other. For example, Swanton appreciated the storytelling creativity and individual artistry of his Haida collaborators, but often overlooked the intentions of the southeastern Indians who shared their stories with him. Many of the creation stories southeastern Indians told Swanton referenced the difficult circumstances they were currently facing or had undergone in the recent past, such as attacks on their cultures, removal, and alcoholism. Swanton often disregarded creation stories that included such material, as he felt they indicated cultural loss.

This project examines the life of renowned anthropologist John Reed Swanton (1873-1953 ) and his work with indigenous peoples. Combining several methodologies that included archaeology, anthropology, history, and linguistics, Swanton's research methods anticipated ethnohistory. His contributions to Native Southeast studies remain indispensable and his work in the Native Northwest, particularly with Haida and Tlingit communities, continues to serve as an important reference point for many scholars. Reared in the "Boasian" school of thought, John Swanton rejected both evolutionary and racial frameworks in which to evaluate Indian cultures. He remained an exemplary anthropologist from the beginning of his professional career at the Bureau of American Ethnology in 1900 through his retirement in 1944. A key aspect of this study concerns the dynamics of the individual dialogs that took place between Swanton and some of his Indian informants. These interactions provide a window into the ways in which anthropologists and Indians interacted. At times, anthropologists and Indian collaborators grasped the other's intentions. Just as often, however, the two parties held incompatible expectations, and as a result, misunderstood each other. For example, Swanton appreciated the storytelling creativity and individual artistry of his Haida collaborators, but often overlooked the intentions of the southeastern Indians who shared their stories with him. Many of the creation stories southeastern Indians told Swanton referenced the difficult circumstances they were currently facing or had undergone in the recent past, such as attacks on their cultures, removal, and alcoholism. Swanton often disregarded creation stories that included such material, as he felt they indicated cultural loss.

Given the diverse array of representational forms and the multiplicity of functions that the district can take, we offer a prismatic view of the role that districts play in policy and politics in this chapter, rather than attempting a comprehensive overview. We use disciplinary perspectives from history, political economy, and policy to explore how the district sits at the intersection of key themes in American public education, most notably democracy, governance, the larger political economy, and the interplay between efficiency and equity. This chapter consists of several sections. First, we offer a brief accounting of basic district responsibilities and powers, reminding readers how the district can simultaneously serve as a fundamental unit of educational governance, policymaking, and politics, as well as a social structure that reflects and reinforces social and economic inequities. In the second section, we offer a historical overview of how districts have changed and been studied over time; in doing so, we challenge some of the standard narratives and assumptions about district evolution. Revisiting the historical development of district structures and policies reminds us that what seem like untouchable, timeworn traditions
are simply the legacies of policies created in bygone eras, and thus they remain open to reform, reconstruction, and revision.

The third section provides a critical examination of the political economy of school districts both from a global viewpoint and from the microperspective of interactions of local school economies, racial politics, immigration, and economic shifts. The fourth section discusses the literature on the processes and political dynamics of local decisionmaking. We examine how district actors interpret problems,
evidence, and solutions and explore the factors that can undermine the democratic function of school boards and sideline transformative and equity-oriented policies. In the conclusion, we reflect on what our historical, political, economic, and policy prisms offer in the way of summation of district literature and implications for the future.

Native Americans are the single most underrepresented racial group in American higher education today; those enrolled in college are also disproportionately first-generation students. In order to help universities attract and retain Native American students, this study utilizes the four Rs of Indigenous research to document motivations of first-generation Native American students who attend and remain at a mid-sized public university in the northwest. Student participants report that social and cultural support were key factors in their decisions to attend and remain at their institution. Implications of these findings are discussed, and recommendations are made to higher education institutions seeking to attract and retain Native American students.

Over the course of human history, migration and adaptation have shaped the settlement patterns of Indigenous peoples across North and South America. In my ongoing research into historical lands of displaced communities, I have been documenting observations that build on existing archaeological and oral histories. Note: The original article detailing these findings has been gifted in full copyright to the Paiute Tribal Historic Preservation Office, with my role limited to research, documentation, and analysis. That article, complete with photos of the satellite imagery, can be found at zenodo.org/records/17103554

This study looks into the assimilation and hybridization of Natives in Euro-American culture in Sherman Alexie's Flight (2007). The study reveals that the hybridization of Native Americans is the ultimate consequence of innate resistance against abuse and marginalization in the post-contact world. The study endorses survival/endurance proximity, as suggested by Gerald Vizenor. The selected work, a magical realist text, narrates the quest of a Native American teenage boy Zits who, in search of his true identity, ultimately has reached his self-illumination. The study positions hybridity as an antidote to the essentialist position of purity and ethnicity. Zits' Native self is a victim of forced kidnapping and forged an identity in a post-contact multi-cultural society, hence 'mutual and mutable .'Employing Bhabha's notion of hybridity as a lens, the study magnifies the survivance of the protagonist in the contemporary world and analyzes the text through Greg Sarris' "integrative approach ."The study illustrates that Alexie's text paves the way to a bridging position that helps the native-self rise from trauma and crisis of lacking intrinsicality in the contemporary western world.

ВЛАДИМИР ПЕРЕДОЛЬСКИЙ, ЕВРЕЙСКИЙ ВОПРОС И ПРОБЛЕМА СУЩЕСТВОВАНИЯ РАС (тезисы доклада на конференции, посвященной 140-летию со дня его рождения, Великий Новгород, март 2010) Владимир Васильевич Передольский вписал свое имя в историю русской интеллигенции как отважный путешественник и не менее отважный борец с произволом русских колонистов в Сибири. Его книгу «По Енисею» можно без преувеличения поставить в ряд с «Островом Сахалин» Чехова. Я покривил бы душой, если бы сказал, что В.В. был фигурой первостепенного масштаба в русской биологической антропологии, хотя его учебник 1901 г. представляет значительный интерес для истории русской общественной мысли. Волею судеб В.В. оказался на перекрестке идейных путей не только русской науки, но и мировой. И не только русской науки, но и русской политики. Он был сложной фигурой. «Но две души живут во мне // И обе не в ладах друг с другом» -это вполне приложимо к В.В. Две фигуры, влияние которых на него особенно заметно -отец, Василий Степанович (краевед, археолог-любитель, создатель частного музея в Новгороде) и Эдуард Юльевич Петри. Едва ли надо говорить о важности влияния отца на сына, унаследовавшего от него и музей, и склонность к изучению прошлого. В 1913 г. В.В. был назначен директором мужской гимназии Русского собрания. Чему там учили -можно не уточнять (едва ли дарвинизму!). Согласно обвинительному заключению по делу В.В. (1925), он был «приятелем Горемыкина и графа Гейдена, националистом-славянофилом». В 1932 г. его отстраняют от преподавания за ношение креста и высылают из Ленинграда. «Креста в угоду властям не сниму», -вот его слова. Это и была одна из двух его душ. А другая его душа была пропитана материализмом и материалистич наукой о человеке. На первом месте тут несомненно влияние Эдуарда Петри. Эдуард Юльевич был близок к организации «Земля и воля», был арестован, сослан, эмигрировал, учился в Германии и Швейцарии, потом занимал кафедру антропологии Бернского университета, был действительным членом Германской академии естествоиспытателей. Крупный географ, этнограф, антрополог, фигура европейского масштаба и стиля. Первый профессор и заведующий кафедрой географии и этнографии СПбУ, с 1894 -председатель Русского антропологического общества ( до своей смерти в 1899 г. в возрасте 45 лет). Автор первого русского учебника антропологии (т.1 -1890, т.2 -1899). На его лекции ходили не только естественники, но и гуманитарии. Владимир Васильевич закончил университет в 1898 г., потом преподавал на географическом факультете. И вот его-то и назначил Петри хранителем кабинета географии и этнографии, созданного им при одноименной кафедре Петербургского университета. Поразительны трагические скрещения судеб: В.В. в 1934 г. был осужден на 10 лет, выслан во Владивосток. Охранял стадо пятнистых оленей на о-ве Аскольд в Японском море. Умер в Дальлаге в 1936 г. А сын Эдуарда Петри -Бернгард Эдуардович (род. 1884) был учеником академика Радлова, сотрудником Кунсткамеры, выдающимся этнографом и археологом, работал в Иркутске. Среди его учеников -Г.Ф. Дебец, М.М. Герасимов, А.П. Окладников… Расстрелян в 1937 или 1938 г. «за связь с английской и германской разведкой и панмонголистами». Так сошлись -и оборвались -пути православного монархиста и представителя западнической научной интеллигенции. В учебнике «Антропология» (1901), созданном Передольским на основе его курса лекций 1898 г. на Курсах общеобразовательных предметов в Народном университете, сказано: «Главное и решающее значение мы отдаем теории эволюции во всех ее проявлениях». «Возражения…, приводимые против учения антропологии -это борьба мрака со светом, невежества с просвещением». Впечатление такое, что это пишет заядлый

Out of the necessity to change stereotypes about his people and his culture the Chicano has undertaken the task of writing literature himself so that a more faithful perspective can be attained. The best and most efficient manner in which he can achieve this is to look at the Chicano value system and world view from within rather than from without. This literary awareness is the product of an evolving politi cal and social consciousness which strives to establish a more just and humane society for all people. Such aspects as Curanderismo as seen in the Chicano narrative expound the importance of this traditional element and its survival in a world where many things are in a constant process of change. Besides being diametrically opposed to a scientific treatment of certain ill nesses it serves in some novels as an identifying cultural value, whereas other novels go beyond a cultural identity in an effort to provide the human being with an intimate understanding of his cosmic surroundings. Religion is another aspect of Chicano life that is analyzed here. In the modern world the Chicano often questions the Christian faith which has defined his historical reality. This questioning of the religious status quo stands in opposition to the authoritarianism that Catholicism undertakes to try to keep all people in a state of obedience quite often accomplished through fear. The characters as vii viii seen here try to establish a new religious system based on mutual under standing among all human beings in an effort to live a happy life with out having to wait for the uncertainty of an eternal reward. Traditionally the family has been a very close-knit group and any sacrifices made were in behalf of its collective well-being. Now there is a literary projection of the family as individuals who demand more time and attention for themselves and for their own particular interests. Every society that has felt the pressures and the influence of modern technology can attest to a lessening of ancestral family ties and the Chicano world is no exception to this rule. This repre sents a transitional phase in which the Chicano family finds itself as it reevaluates its own values. This is the state of Chicano narrative as seen in the following works: Pocho and The Fifth Horseman by Jose Antonio Villarreal; Chicano by Richard Vasquez; . . . Y no se lo trago la tierra by Tomas Rivera; Barrio Boy by Ernesto Galarza; Bless Me, Ultima by Rudolfo A. Anaya; Macho by Edmund VillaseSor; Peregrinos de Aztlcin by Miguel M. Mendez; and Nambg -Year One by Orlando Romero. The world view studied here represents a conceptualization of life. The value systems analyzed define the Chicano immersed in a constantly evolving reality and present an ideologically coherent being.