Elevation in social hierarchy becomes equated not with resistance or talent within a traditional Cherokee context, but in the context of white cooperation and submission, with real economic incentives for following the program. Within Cherokee society this restructures the social hierarchy, and alters fundamentally the character and beliefs of the new generation of leaders. This creates division and social upheaval within the community.

Here wildness and skin color are consistently connected, but also notice evidence of equating the state of the hut to the inhabitant, compared to the whitewashed houses mentioned in the lecture, with pine floors...

The Cherokee identity is one that is meant to be eventually erased, so hypodescent is treated differently than that of African slaves. Blackness was considered a badge of slavery, so it was carefully portrayed as a contagious quality that one drop would grant an identity, so that it would persist despite intermixing and create a perpetual stock of potential slaves. This attitude persisted in the South even after slavery was abolished. The Cherokees were meant to eventually disappear, so in this case, whiteness was portrayed contagious in at least the sense it would 'erase' the Cherokee identity, if not enough to make them 'equal.'

Here the physical features between Anglo Americans and Cherokees are juxtaposed, and are tied to an essentialist view where the physical characteristics are ranked on a hierarchy that encompasses linked traits such as intelligence, morality, civilization, and spiritual purity. Having Cherokee students write material such as this promotes an internalization of racism, and a normalization of accepting their place within this hierarchy. Ostensibly there would be resistance to this, but resistance would be punished, and acceptance would be rewarded, leading 'clever' Cherokees to follow the least path of resistance and receive praise and be rewarded for submission, while the 'stubborn/backwards' Cherokees would 'fail to learn the truth' and be punished. This suggests an Orwellian dynamic of indoctrination and psychological manipulation.

It is important to put into context that the real destruction of Native Peoples was far reaching, and that the Boarding School institution did not exist in a vacuum. The real tragedy was a multifaceted, expansive process of genocide, elimination, and replacement... not just allotments and re-education. Context matters to view the Boarding School institution as an agent of cultural violence.

Here is a good explicit example of how race and culture are tied together in 19th and early 20th century racial paradigms.

The internalization of white racism by mixed-blood students represents one of the major consequences of the divisive nature of the boarding school dynamic. In-group/out-group division as different categories are arranged in proximity to whiteness, creating conflict to promote white interests and gain allies in Native destruction and subjugation in the late-game/end-game strategy.

A sense of entrapment, definite negative feelings, and involuntary attendance. This is someone who HAS to be here, they don't want to be.

This is an interesting way to phrase it. Did it create pride among many Cherokees, or just a select few? The narrative the federal government and the institution, and Indian Affairs would want to portray certainly suggests this, but is it wise to use this type of language today off hand, and is it historically accurate?

These names may be useful to remember for researching primary history documents.

The seminarian perspective is one that can be viewed as problematic or controversial, because it is wrong to deny their experiences and their unique perspective of individuals benefiting from boarding schools, but it is even worse to deny the tragedy and the cultural destruction inflicted by this institution.

Paine's vision for a new government presumes the participation of white men, not women, African Americans, or Native Americans.

Paine is using "man" to refer to all of humanity. It is important to remember, however, that women were excluded from formal participation in politics as citizens. They could not vote. Neither could most African-Americans and Native Americans.

Paine is using "man" to refer to all of humanity. It is important to remember, however, that women were excluded from formal participation in politics as citizens. They could not vote. Neither could most African-Americans and Native Americans.

Is the phrase "digital writing" as fraught as "digital native"? Or has it morphed into just plain writing? I still find myself bridging the gap analog -digital gap. For example, a summer goal is to make annotation of pdf's as close to paper as I can. I invested in a reMarkable tablet to make this happen. Do I consider it "digital writing"--yes and no. It is the merging of digital and analog. I do it so as to have less friction and quicker feedback with students. None of this matters if students can't take in the feedback or if my feedback sucks, but that is another pedagogic and compositional concern.

Accusations of "cultural appropriation" serving to distract from more difficult challenges.

In this phrase, Jefferson talks about the importance of education and advancement by using the native Americans as an example. He describes them as barbaric and is basically making fun of their ideology to worship their ancestors and their traditional ways. This is not the first time Jefferson expressed his views of Native Americans in such a negative light. For my Art Inside/Out Engagement course, I am doing a project on the Declaration of Independence. The quote that my group decided to use was “He has excited domestic insurrections amongst us, and has endeavored to bring on the inhabitants of our frontiers, the merciless Indian Savages whose known rule of warfare, is an undistinguished destruction of all ages, sexes and conditions.” The discrimination against Native Americans is engraved in the Declaration of Independence of the United States and in the Rockfish Gap Report of the University of Virginia.

This is what is called 'native data'; data that is built through everyday behaviors.

Here Berger is making a reference to the history of Indigenous peoples in Canada and how they have been affected through the degradation of nature around them. The history of white people bringing disease and other hardships to indigenous people is a well documented one. But the less talked about part is how modern technologies affect on the environment has affected them. Andrew Stuhl writes, "the number of reindeer in Barrow- the largest town in the region with a population of 1,200 Inuit- had dropped from an estimated 35,000 in 1935 to 5,000 in 1940." This dramatic decrease in reindeer population had a lasting effect on the Inuit population as they eventually had to negotiate with the Canadian government to get reindeer herds as a means of subsistence. As technology advanced, over fishing and whaling practices in the 1980s and 1990s drove some species of fish to near extirpation from the Arctic. Furthermore climate change is having a profound effect on indigenous populations in the more recent past. The raise of temperature is creating less sea ice and making the migrating patterns of whales and caribou less predictable. This causes it to be more difficult for Inuit hunters to track and capture their food. All of these things put together shows how white people's affect on the environment has made life harder for the indigenous populations of the Arctic. Ford, James D.1, james.ford@mcgill.ca. "Indigenous Health and Climate Change." American Journal Of Public Health 102, no. 7 (July 2012): 1260-1266. Social Sciences Full Text (H.W. Wilson), EBSCOhost (accessed May 8, 2017). Stuhl, Andrew. Unfreezing the Arctic science, colonialism, and the transformation of Inuit lands. Chicago: The University of Chicago Press, 2016.

In this section, Berger talks about how he believes that there should be an amendment to allow for the creation of wilderness parks. The Berger Inquiry was first published in 1977 and by "1988 amendments also enabled the Governor in Council to give legal recognition to wilderness zones within parks, heightening the level of protection on these lands by prohibiting any activities that are 'likely to impair the wilderness character of the area." The National Parks Act has been an evolving document and has changed throughout its history. The first national park in Canada was established in 1885 which was Banff National Park but the National Parks Act was not passed until 1930. This act allowed for Canadian Parliament to create designated areas as national parks where industrial development and activities like hunting would be restricted. As of 2000 there was over 68,327,742 hectares of land designated as a national parks which is about 6.84 of the land in Canada. While this is a good percentage, there has been a push to add more national parks in different areas of the country. There was a proposal to add over 15,000 square kilometers and establish five new regions to the national marine conservation areas. In general, Canadians care about their national parks and "this significance has been reflected in the additions to the amount of area protected and changes to legislation and policy over the last decade." Dearden, Philip, and Jessica Dempsey. "Protected areas in Canada: decade of change." Canadian Geographer 48, no. 2 (July 20, 2004): 225-239. Social Sciences Full Text (H.W. Wilson), EBSCOhost (accessed May 8, 2017).

"Qualified voters" meant almost exclusively white men. As the former colonies began the process of writing state constitutions, debates over who should be included as a "qualified voter" often divided conventions. Vermont and Pennsylvania had two of the most liberal constitutions. Vermont permitted all men, regardless of color, to vote, while Pennsylvania permitted all white men to vote regardless of income. Other states, like Maryland, had much more restrictive qualifications for voting and required that free white men also hold property.

The colonists believed they had a right to continued westward expansion, and were frustrated at Britain's attempts to slow westward expansion and protect Native American land.

The charge that the British Crown had induced Native Americans to attack colonists was later repeated in the Declaration of Independence.

American buffalo also known as bison were at one point the thought to be the most abundant mammal living in North America. They have been reported to grow up to 6 feet tall and weigh over 2000 pounds. Buffalo, in the wild, are indigenous to the Great Plains region of North America but lived all throughout the continent all the way into Canada and Alaska. This massive animals played an essential role in for many Native American populations throughout history. In the 19th centuries mass hunting of these animals began with the use of horses and rifles. Before this hunting it was reported that one would be able to see entire parries filled with millions of these animals. Over the course of the century, reckless hunting of bison led to a massive collapse of their population. There was many different reasons for their hunting ranging from sport hunting, to killing them to hurt the Native American populations that heavily relied upon them. The American Buffalo has become a symbol of conservation and there has been an ongoing effort to try and rebuild their populations. Recently they were named as the official mammal of the United States as "the bison is North Americas largest land animal the embodiment of American strength, resilience and the nations pioneer spirit.” Many national parks including Yellowstone have protected bison populations that have been steadily growing over the last decades.

"American bison designated national mammal of U.S." St Louis Post-Dispatch [MO], November 24, 2016, A17. Global Reference on the Environment, Energy, and Natural Resources (accessed April 10, 2017). http://find.galegroup.com/grnr/infomark.do?&source=gale&idigest=6f8f4a3faafd67e66fa023866730b0a1&prodId=GRNR&userGroupName=bucknell_it&tabID=T004&docId=CJ471488256&type=retrieve&PDFRange=%5B%5D&contentSet=IAC-Documents&version=1.0..

The Metis are a group of aboriginal people in Canada who trace their descendants back to the First Nations and European settlers. In the early part of European expansion into Canada the Metis were a tribe of aboriginal people that lived in the North Western part of Canada. The Metis people today are an interesting group because most of them are not direct result of intermarriage between European and First Nations people. The Metis primarily live in the Western Part of Canada and today there are about 500,000 people considered part of the Metis community. They represent about a third of the aboriginal people in Canada today. However, because of assimilation of Metis into European Canadian populations, many people can trace their ancestry back to some aboriginal past. Much of this interaction occurred in the mid 20th century with the fur trade as many European Canadians interacted with Metis tribes. Because of this, today it is hard to define someone who has a clear legal or moral ability to call themselves Metis because of the extensive assimilation into the Euro-Canadian culture. Unfortunately, "a universal consequence of the meetings of people is the rise of a mixed population whose social status is ambiguous..." This is partially true for the Metis today because there it is hard for the Canadian government to discern what people are Metis. When Berger refers to the Metis in this report he is most likely talking about a tribe of aboriginal people who identify themselves as Metis.

Berry, B. (1968), GENERAL AND ETHNOLOGY: Metis of the Mackenzie District. Richard Slobodin. American Anthropologist, 70: 373–374. doi:10.1525/aa.1968.70.2.02a00330

In this statement, Berger is expressing the perspective of the native culture that has not been treated as owners of their ancestral land. Even though land claims are rarely perfect, Berger argues their importance in improving social inequalities. As a whole, the native populations aren’t opposed to the creation of a pipeline, however they are demanding respect in these decisions that will vastly impact their land (132). Until this point the native populations have been viewed from a largely colonialist viewpoint. Starting in the mid 19th century with the Hudson’s Bay Company wanting to “tap the value of the arctic and drain it via the Mackenzie river” (18). After the fur traders, whaling boats harvested the abundance of the Mackenzie delta from the north (31). Continuing on, the imperial mindset brought forth Reindeer as a “solution” and apology to the native people (78). After this rich history of white subjugation, it is obvious why the paramount issue at the time of this document was not the creation of the oil pipeline, but instead government agreements to settle land claims and ownership. In stating “This is what their claims are about”, Berger is arguing for the crucial impact in continuing to develop these large projects on other people's land without their consent. Due to the extensive environmental considerations as well as the mass amount of infrastructure needed for this project, the Canadian government would be entering a new stage of colonialism if they were to follow through with this project without consultation of the local populations.

Annotation drawn from Stuhl, Andrew. Unfreezing the Arctic: Science, Colonialism, and the Transformation of Inuit Lands. University of Chicago Press, 2016, 132

Way before white men ventured into the Arctic, the indigenous people had a perfectly functioning economy of their own. They did not need wages or paper money to do business. They relied on what the environment around them provided, working for food and trading furs. In the 1920s, when scientists and researchers began coming north it led to the introduction of reindeer husbandry as a way to feed the influx of people. This “did not work well with Inuit herders on the north slope, since their labors supported people who did far less work, but still paid through shares of meat and hides” (82). There was a divide between the reindeer community and the genuine Inuit which caused major strife in the economy. Many Inuit “pointed to fur trapping as offering more fulfillment and dignity [than herding reindeer], even though it required similar commitments of labor and time…The private fur trade thus remained an escape from state-sponsored colonialism” (82). However, despite their best efforts to stay true to their native economy, in the 1940s, “herding and harvesting reindeer appeared as more stable than animal life cycles and the global fur trade” (84). But this is not the farthest extent to which southerners took over the land and economy of the Arctic. “Even if Inuit did not imagine themselves within the world being created by southerners, they could hardly avoid participating in it. While the United States and Canada established an Arctic oil economy, the world Inuit had built deteriorated. In the 1950s, fur-bearing creatures became harder to find, markets for fur evaporated, and the Hudson’s Bay Company converted its Arctic fur posts from fur trade centers to retail outlets. For both outsiders and Inuit, the 1950s were a turning point, when the machines and methods of colonialism became the vehicles of cultural survival” (91). There was no longer a market that could support a lifestyle of only hunting and trapping. The indigenous people had to leave that way of life behind and take up wage jobs in the industrial system.

Annotation drawn from Stuhl, Andrew. Unfreezing the Arctic: Science, Colonialism, and the Transformation of Inuit Lands. Chicago: The University of Chicago Press, 2016.

In the late 1800s and early 1900s northern explorers depended on the indigenous people. The natives knew the land, the climate, and the wildlife. Because of their knowledge, the indigenous northerners served as local guides in this harsh and uninviting place. The native people also served as interpreters for researchers and were a lifeline for those that had little-to-no knowledge of how to survive in that kind of environment. However, they were not always seen as important figures. As southern technologies became more and more prominent in the far north, native peoples were pushed aside. “The airplane and helicopter strained relations among researchers and northerners. These technologies relieved field-workers from establishing extensive and regular relationships with locals as guides, interpreters, and informants. Permafrost scientists in particular could produce knowledge about the Arctic environment without Inuit expertise and apply that research in governmental construction projects without consulting locals” (108). The Inuits began to view the government scientists as pests, “they arrived in summer ‘in lusty swarm’ and were just as annoying” (108). Many researchers come during the warm months and gather information that allows them to cut ties to the indigenous people. The use of modern technology in the north forces Inuit to work menial jobs and completely change their way of life in order to survive in the modernizing landscape. While the industrial system has brought many valuable things to them, the Inuit are no longer needed or heard. If it is in the best interest of the oil industry, a pipeline would be built right over their homeland, even if they are still on it.

Annotation drawn form Stuhl, Andrew. Unfreezing the Arctic: Science, Colonialism, and the Transformation of Inuit Lands. Chicago: The University of Chicago Press, 2016.

It is no secret that there was a lot of tension between the oil and gas company and the indigenous people of Canada and Alaska. In the 1950's and 1960's there was extensive drilling in areas of Alaska and Canada. Almost all of these decisions were made without consulting with the native people living in these areas. The drilling and exploration of the oil and gas fields had severe impacts on the ecosystem in the region. These impacts included the destruction of habitats from marine and terrestrial wildlife. This created many problems for the Native people who relied on hunting and fishing for a living. The Native people felt slighted by the actions of the oil and gas companies who refused to recognize their claims to the areas. Much of this problem was related to the fact that the Canadian and American governments also did not recognize them as people with claims to the land. The "Inuit in Canada faced a federal government that developed some powers-- in this case, to the territorial rather than the state government-- but nevertheless disregarded Aboriginal rights in the pursuit of Northern development." This stance from the government without a doubt led to the same dismissive attitude from the big oil and gas companies. Eventually, in the 1960's the native groups began to take steps in getting themselves recognized by the government and oil industry. It was through the help of environmental agencies that the native people started to be known. Many environmental agencies made it clear that activities in the Arctic such as oil drilling is extremely detrimental to the ecosystem and that it should not be continued. Many native groups piggy-backed on this stance and made themselves heard on the topic. Through this act both the oil industry and government began to recognize them as a legitimate body.

Stuhl, Andrew. Unfreezing the Arctic. Chicago, IL: The University of Chicago Press, 2016.

The Mayflower compact was a signature sheet that would be used for the signers to go to America for religious freedom.

Without trying to detract from the point, I'd be interested in a viable call to action here. Police demilitarization is a good example of a call to action that has come out of #BLM. Regarding indigenous rights, should we be reconsidering the reservation system? Should we be seeking more complete integration, or the opposite, more complete separation?

I confess that I've read woefully little about this and would love a gateway in.

This article seems to be the source of this statistic. As they note, it's a hard number to come by because the crime is neither well-covered in the media nor well-reported by the authorities. Regardless, though, given the centuries-long and wildly painful indigenous struggle in the US, this certainly deserves our attention.

While form experience I know they are both erroneous assumptions I can't remember who started it and whether it was based on any research.

anyone has references?

Note to self : Check for background.

an expression that never matched my experiences and still doesn't and therefore has always baffled and annoyed me, but I thought may be it was a cultural thing

1) The humans fell from heaven and came into the world with animals. 2) Animals cared for the human when she was ill and gave her a place to stay until she was healed. 3) The twins traveled the world to create environments and climates that humans could live in. This lead to mountains, trees, lakes, forest, rivers, etc.

The boy had to teach himself how to use things. When we grow up we do not rely on our parents as much, we have to explore the world on our own.

On top of the whole debate between native apps and the Open Web, there’s a debate between apps and books. We might not reach the “Write Once, Publish Everywhere” dream, but there’s something to be said about having building blocks which are easy to adapt to different contexts.

Mention on ecological requirements in natural planting by Loudon

Comment on non native plants in english gardens

ClojureScript + React Native

Interesting React Native testimonial for a running 'showcase' app.

This could have helped avoid a lot of previous violence in other colonies.

What if they had called for peace instead?

Study Question:

How does Alibamon Mingo remember his dealings with the French? What does he expect of his dealing with the British?

Nothing was gained by the attack. Only lives were lost, on both sides

Did the slaves leave when they wanted too> what is a half freedom?

Trade and exchange

wish? I wish I had a husband?

Ok, but also skeptical about using Christian tropes to define the story...

So somehow the inability to hold their tongues is involved with them being a "little people?" Confused about how colonialism and genocide figure in...

Ok, so she spills the beans. Is this a grave sin of some kind?

Why do you think Katahdin doesn't want anyone to ask, and doesn't want his wife to tell, about the fact that he is the boy's father and her husband?

their religion is a cult by whose definition?

holy magic medicine!

heaven & hell?

a near-death experience that gives you a new perspective on life

he's preaching

do they basically worship this "medicine"?

he is using "ill" for being physically, mentally, and spiritually unwell

he's becoming a kind of religious healer

if he isn't white, why is he referring to Nat. Am. as Indians? Does he mean actual Indians from India?

his people

for some reason this line reminds me of "The Road Not Taken"

for some reason this line reminds me of "The Road Not Taken"

he's hooked!

the devil?

didn't take much convincing

own people? His name is John, so is he white?

interesting that Christian influences literally changed the meaning of the words of the Peyote baptism to its younger members

the leader

Does the Peyote religion have ties to Christianity?

forgiveness for what? their "sins"?

why is it considered a cult?

was Christmas a significant holiday/day for the Peyote?

How does it change the story of European colonization and genocide if it is recast this way?

Hmm. Ok, so why does he want his mother Christened? To understand this, I think we need to understand the history of the tribe, paticularly at the time that this story is being written down.

I love this.

Always intrigued by how these stories don't work out in the way that we are accustomed, with no final moral, no full explanation of the metaphor, no tying up of threads...

A metaphor for colonization by the Europeans?

Seems like a waste of time to be searching for them, but I can only think that they were viewed as valuable slaves.

Even if the Europeans had come over bringing peace, disease would have killed the Native Americans

The Spaniards completely took control.

Would God be happy with this statement?

Utter destruction.

so he saw them as an easy target to get what he wanted

Family was very important to them

1. What were the variety of exchanges that occurred in Native American Societies? What role did giving play in establishing status and obligation? The exchanges between Native American Societies was about trading goods, resources, marriages between two different community lines, different ideas, religious ideas. It expanded resources and alliances - both in political and religious perspectives. The role of exchanges established status and obligation, in a way that if your tribe was able to provide the most useful resources - you would be higher than others. Also, it gives the opportunity to establish obligation unto other communities if it was necessary. 2. What developments occur in Europe that helps set the foundation for European exploration and empire building?

1. Massive growth in population after the epidemic that killed half the population within the area. 2. With the population growth, there was a growth of economy and high demand of the necessities of living. 3. From the growing demand of goods, led to ship building and navigation so merchants could expand their variety with what they were able to trade. 4. Trade led to the establishment of higher regions, and also people who want to establish their own hierarchy in their own regions. 5. As monarchies were made, communities had gained the amounts of necessities allowing exploration, trade between farther regions as well as producing routes for transportation as well as trade. 3. What was Portugal's intent in slave? What role do the Portuguese come to play in the trade of African slaves? African slaves were around before Portugal had began using slaves, going back to Muslim using them during the crusade. Due to sugar plantations being grown from the Mediterranean to the Atlantic, there was a growing need of labor. After seeing an exchange of slaves between their source and another slave trader, the Portuguese soon became another main source of slaves as well.

Weeks 1-2 Video Lecture:

Study Questions for this section:

What were the three major crops developed in the Americas? What impact did they have?

What were the major differences between Native American and European peoples?

Looks like React Native is starting to be incorporated into the official FB app

This Seneca story was recorded by Jeremiah Curtin, a white man fluent in the Seneca language. In 1883, 1886, and 1887, Curtin spent many hours talking with Seneca men and women on the Cattaraugus reservation in New York state. The largest of the five tribes of the Iroquois confederacy, the Seneca had inhabited much of central New York in the sixteenth century, but by the mid-seventeenth century they had moved west to Lake Erie and south into Pennsylvania. Curtin recorded this tale in the Seneca language, and it was subsequently translated into English by I. W. B. Hewitt. Source: Jeremiah Curtin and I. W. B. Hewitt, “Seneca Fiction, Legends and Myths, Part 1,” Report of the Bureau of American Ethnology 32 (1910–11 [1918])

I would like you to read it as an origin story. That is, think about it as it explains the creation of humanity.

What is the relationship between humanity and nature? What structure do you think society will take based on this origin story? These are questions I want you to think about and seek the answers to while you do this reading

Denial isn't just a river in Egypt.

Interesting. Need to look into how historical preservation is used to perpetuate oppression.