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• 1. [Article] Native American representation in museums : a cross cultural comparison of the effects of cultural resources laws

  The image of Native Americans in the United States has changed through the passage of time. Part of this change is directly related to the representation of their cultures in a museum setting and the inception ...

  Citation × Citation Citation Abstract Copy Title: Native American representation in museums : a cross cultural comparison of the effects of cultural resources laws Author: Thorsgard, Misty The image of Native Americans in the United States has changed through the passage of time. Part of this change is directly related to the representation of their cultures in a museum setting and the inception of cultural resource laws that govern them. This research looks at four museums, two in the United States and two in the United Kingdom, and compares their representation of Native Americans. Unlike museums in the United States, museums in the United Kingdom do not have to comply with laws that protect source communities. A source community is defined as the original group that an object found in a museum setting originates. Laws like the Native American Graves Protection and Repatriation Act (1990) have shaped the relationship between museums and Native Americans in the United States. It has fostered a deeper understanding of Native American worldviews in American museum displays. This research demonstrates how American museums have changed the way they plan for and create displays about Native Americans because of cultural resource laws. This research reveals three movements in the United States that have occurred, due in part to cultural resource laws. First, the dichotomy between museums’ relationship to their visitors in comparison to their responsibilities to source communities and how this has shifted; second, funding and the power struggle it has created in museums. Third, the issue of repatriation of objects, both nationally and internationally, due to the variety of opinions that surround this topic; and how this demonstrates a better working relationship with Native Americans in the United States, and is cause for great strife for the United Kingdom and other countries. These three illuminate the uneven relationship between museums and Native Americans and how cultural resource laws in the United States have begun to alter this relationship. NAGPRA has helped to reestablish Native Americans’ legal authority over their culture in the United States. Title: Native American representation in museums : a cross cultural comparison of the effects of cultural resources laws Author: Thorsgard, Misty The image of Native Americans in the United States has changed through the passage of time. Part of this change is directly related to the representation of their cultures in a museum setting and the inception of cultural resource laws that govern them. This research looks at four museums, two in the United States and two in the United Kingdom, and compares their representation of Native Americans. Unlike museums in the United States, museums in the United Kingdom do not have to comply with laws that protect source communities. A source community is defined as the original group that an object found in a museum setting originates. Laws like the Native American Graves Protection and Repatriation Act (1990) have shaped the relationship between museums and Native Americans in the United States. It has fostered a deeper understanding of Native American worldviews in American museum displays. This research demonstrates how American museums have changed the way they plan for and create displays about Native Americans because of cultural resource laws. This research reveals three movements in the United States that have occurred, due in part to cultural resource laws. First, the dichotomy between museums’ relationship to their visitors in comparison to their responsibilities to source communities and how this has shifted; second, funding and the power struggle it has created in museums. Third, the issue of repatriation of objects, both nationally and internationally, due to the variety of opinions that surround this topic; and how this demonstrates a better working relationship with Native Americans in the United States, and is cause for great strife for the United Kingdom and other countries. These three illuminate the uneven relationship between museums and Native Americans and how cultural resource laws in the United States have begun to alter this relationship. NAGPRA has helped to reestablish Native Americans’ legal authority over their culture in the United States. Close

• 2. [Article] Field sensitivity of Native American students at Oregon State University, as determined by the group embedded figures test

  Historically, Native American students have not achieved academic success; ethnic and racial stereotypes are common explanations for the problem. Many perceive the Native American student to be lacking ...

  Citation × Citation Citation Abstract Copy Title: Field sensitivity of Native American students at Oregon State University, as determined by the group embedded figures test Author: Pelto, Joan McAlmond Historically, Native American students have not achieved academic success; ethnic and racial stereotypes are common explanations for the problem. Many perceive the Native American student to be lacking either academic preparation or socio-cultural support for success. A review of the literature showed emerging research which indicates that significant differences can be shown between the learning styles of Native American students and their non-Native counterparts. It has been claimed that these differences may account for some of the differences in academic achievement. The purpose of this study was an attempt to document more thoroughly the differences between the learning styles of Native American and non-Native university students, employing the Group Embedded Figures Test (GEFT). The GEFT measures degree of field sensitivity, a measure of the degree to which an individual is affected by the surrounding environment or situation within which learning is to take place. It has been postulated that Native American children tend to be reared in a culture which promotes field dependent learning styles. Conversely, children reared in families promoting strong individual identity tend to be more field independent. The results of administering the GEFT to a group of Native American university students and to a comparison group of non-Native students supported the theory. A numerical difference of 2.1, on a scale of 1 to 18, was found between the mean scores of the two study groups with the Native American students scoring in the more field dependent domain. The mean score for the Native American student study group was 9.7, while that for the comparison group was 11.8. In addition to ethnic differences, the data from this study showed differences from previously established norms both by age and gender. Based on the results of this study, educators may be urged to consider the style in which a student learns before categorizing him or her as academically deficient. Further study of learning styles of Native American students and concommitantly of teaching styles which are best suited to Native American students is recommended. Title: Field sensitivity of Native American students at Oregon State University, as determined by the group embedded figures test Author: Pelto, Joan McAlmond Historically, Native American students have not achieved academic success; ethnic and racial stereotypes are common explanations for the problem. Many perceive the Native American student to be lacking either academic preparation or socio-cultural support for success. A review of the literature showed emerging research which indicates that significant differences can be shown between the learning styles of Native American students and their non-Native counterparts. It has been claimed that these differences may account for some of the differences in academic achievement. The purpose of this study was an attempt to document more thoroughly the differences between the learning styles of Native American and non-Native university students, employing the Group Embedded Figures Test (GEFT). The GEFT measures degree of field sensitivity, a measure of the degree to which an individual is affected by the surrounding environment or situation within which learning is to take place. It has been postulated that Native American children tend to be reared in a culture which promotes field dependent learning styles. Conversely, children reared in families promoting strong individual identity tend to be more field independent. The results of administering the GEFT to a group of Native American university students and to a comparison group of non-Native students supported the theory. A numerical difference of 2.1, on a scale of 1 to 18, was found between the mean scores of the two study groups with the Native American students scoring in the more field dependent domain. The mean score for the Native American student study group was 9.7, while that for the comparison group was 11.8. In addition to ethnic differences, the data from this study showed differences from previously established norms both by age and gender. Based on the results of this study, educators may be urged to consider the style in which a student learns before categorizing him or her as academically deficient. Further study of learning styles of Native American students and concommitantly of teaching styles which are best suited to Native American students is recommended. Close

• 3. [Article] The potential use of GIS as a tool for communicating risk information to American Indian tribes: a consideration of the ethical implications

  American Indians presently face health risks posed by exposure to environmental pollutants through different exposure routes including: inhalation (e.g., air particles), ingestion (e.g., fish, water), ...

  Citation × Citation Citation Abstract Copy Title: The potential use of GIS as a tool for communicating risk information to American Indian tribes: a consideration of the ethical implications Author: Lizon, K. Michele American Indians presently face health risks posed by exposure to environmental pollutants through different exposure routes including: inhalation (e.g., air particles), ingestion (e.g., fish, water), and dermal contact (e.g., contact with water, soil). Geographic Information Systems (GIS) are increasingly being used in the Environmental Health arena as a tool for communicating risk information to Native American populations. GIS-based risk maps can display risk information to Native Americans in a manner that helps reduce risks and protect a traditional tribal lifestyle. GIS-based research involving a Native American community requires careful consideration of ethical issues relating to sovereignty and ownership of data. Using a case study approach, this paper evaluates the use of GIS as a tool for communicating risks to Native Americans and recommends moral guidelines for conducting GIS-based research in a Native American community. The use of GIS-based risk maps in Native American communities is relatively new and warrants further research. Title: The potential use of GIS as a tool for communicating risk information to American Indian tribes: a consideration of the ethical implications Author: Lizon, K. Michele American Indians presently face health risks posed by exposure to environmental pollutants through different exposure routes including: inhalation (e.g., air particles), ingestion (e.g., fish, water), and dermal contact (e.g., contact with water, soil). Geographic Information Systems (GIS) are increasingly being used in the Environmental Health arena as a tool for communicating risk information to Native American populations. GIS-based risk maps can display risk information to Native Americans in a manner that helps reduce risks and protect a traditional tribal lifestyle. GIS-based research involving a Native American community requires careful consideration of ethical issues relating to sovereignty and ownership of data. Using a case study approach, this paper evaluates the use of GIS as a tool for communicating risks to Native Americans and recommends moral guidelines for conducting GIS-based research in a Native American community. The use of GIS-based risk maps in Native American communities is relatively new and warrants further research. Close

• 4. [Article] Traditional Native American Healing in Modern Medicine

  Due to proprietary issues, only the abstract is available. Please contact j_faulkn@live.com for additional information.

  Citation × Citation Citation Abstract Copy Title: Traditional Native American Healing in Modern Medicine Author: Faulkner, Jaime Due to proprietary issues, only the abstract is available. Please contact j_faulkn@live.com for additional information. Title: Traditional Native American Healing in Modern Medicine Author: Faulkner, Jaime Due to proprietary issues, only the abstract is available. Please contact j_faulkn@live.com for additional information. Close

• 5. [Article] Then and Now: Asserting Anishinabek Identity Through Indigenized Apparel

  The work deals with the subject of designing for Native Americans. The first part of the project broadly examines the field of graphic design as it relates to Native Americans, discussing the lack of Native ...

  Citation × Citation Citation Abstract Copy Title: Then and Now: Asserting Anishinabek Identity Through Indigenized Apparel Author: Southall, Neebinnaukzhik The work deals with the subject of designing for Native Americans. The first part of the project broadly examines the field of graphic design as it relates to Native Americans, discussing the lack of Native voices in graphic design, what designing for Native Americans can entail, the role of Native lifeways in design, design barriers and solutions, as well as opportunities and examples. The second part of the project explores designing for a specific Native American audience: Anishinabek youth. A need for positive representation via clothing is discussed, establishing the goal of infusing modern urban wear with a Native perspective. Anishinabek culture is examined, culminating in a series of clothing designs. Title: Then and Now: Asserting Anishinabek Identity Through Indigenized Apparel Author: Southall, Neebinnaukzhik The work deals with the subject of designing for Native Americans. The first part of the project broadly examines the field of graphic design as it relates to Native Americans, discussing the lack of Native voices in graphic design, what designing for Native Americans can entail, the role of Native lifeways in design, design barriers and solutions, as well as opportunities and examples. The second part of the project explores designing for a specific Native American audience: Anishinabek youth. A need for positive representation via clothing is discussed, establishing the goal of infusing modern urban wear with a Native perspective. Anishinabek culture is examined, culminating in a series of clothing designs. Close

• 6. [Article] Traditional medicine and self-determination in resolving mental health problems among southwest Oregon native Americans

  Native Americans in southwest Oregon are a heterogenous group comprising one-quarter of the state's total Indian population. Despite their notable size, Native Americans in this six county area are either ...

  Citation × Citation Citation Abstract Copy Title: Traditional medicine and self-determination in resolving mental health problems among southwest Oregon native Americans Author: Otis, Alison Taylor Native Americans in southwest Oregon are a heterogenous group comprising one-quarter of the state's total Indian population. Despite their notable size, Native Americans in this six county area are either ineligible for, or inaccessible to, federally sponsored Indian health facilities available to Native peoples elsewhere. Research was conducted over an eight month period to determine the prevalence of Native American mental health problems, rates of service utilization, and cultural appropriateness of available services. For thesis study, inquiries focused on use of traditional medicine and Indian providers as viable alternatives to the established non-Indian mental health system. Under the supervision of the Southwest Oregon Indian Health Project, interviews were held with service providers, clients, and members of local Indian populations. Results show that southwest Oregon Native Americans underutilize county mental health facilities due to real and/or perceived barriers to treatment. Among these are cultural barriers in which non-Indian therapists do not, or are unable to, respond appropriately to tradition-oriented Indian clients. An exception is the alcohol programs which Native Americans use more often. It is clear that participation in these programs is greater due to the higher prevalence of alcohol problems, increased cultural sensitivity among staff, and differing attitudes toward being alcoholic as opposed to "crazy". Three Indian-specific alcohol programs within or adjacent to the service area are particularly attractive to Native American clients. Native peoples frequently expressed interests in developing their own programs, accessing traditional medicine people, and having more input within the existing county system. Indian alcohol programs have become a rallying place for Indian self-determination in mental health care because they adhere to Native beliefs and values, and are refuges for traditionally- oriented providers and clients. Unfortunately, their existence is tenuously linked to non-Indian funding sources and regulations -- a situation difficult to improve from either side. Research conclusions indicate that Native American mental health treatment is in a transitional period. A resurgence of interest in the use of traditional medicine has been part of the transition. Improved legislation for Indian health care and religious freedom have contributed to the articulation and organization of Native American concerns. Answers to self-determination in southwest Oregon Native American mental health care will become more evident as Pan- Indian issues are resolved and communities develop better communications and referral networks with local Indian populations. Infringing economic constraints can be alleviated if community treatment facilities use more sensitive, personalized outreach to Native Americans in their areas, and if they allow them greater control in determining traditional treatment alternatives. Title: Traditional medicine and self-determination in resolving mental health problems among southwest Oregon native Americans Author: Otis, Alison Taylor Native Americans in southwest Oregon are a heterogenous group comprising one-quarter of the state's total Indian population. Despite their notable size, Native Americans in this six county area are either ineligible for, or inaccessible to, federally sponsored Indian health facilities available to Native peoples elsewhere. Research was conducted over an eight month period to determine the prevalence of Native American mental health problems, rates of service utilization, and cultural appropriateness of available services. For thesis study, inquiries focused on use of traditional medicine and Indian providers as viable alternatives to the established non-Indian mental health system. Under the supervision of the Southwest Oregon Indian Health Project, interviews were held with service providers, clients, and members of local Indian populations. Results show that southwest Oregon Native Americans underutilize county mental health facilities due to real and/or perceived barriers to treatment. Among these are cultural barriers in which non-Indian therapists do not, or are unable to, respond appropriately to tradition-oriented Indian clients. An exception is the alcohol programs which Native Americans use more often. It is clear that participation in these programs is greater due to the higher prevalence of alcohol problems, increased cultural sensitivity among staff, and differing attitudes toward being alcoholic as opposed to "crazy". Three Indian-specific alcohol programs within or adjacent to the service area are particularly attractive to Native American clients. Native peoples frequently expressed interests in developing their own programs, accessing traditional medicine people, and having more input within the existing county system. Indian alcohol programs have become a rallying place for Indian self-determination in mental health care because they adhere to Native beliefs and values, and are refuges for traditionally- oriented providers and clients. Unfortunately, their existence is tenuously linked to non-Indian funding sources and regulations -- a situation difficult to improve from either side. Research conclusions indicate that Native American mental health treatment is in a transitional period. A resurgence of interest in the use of traditional medicine has been part of the transition. Improved legislation for Indian health care and religious freedom have contributed to the articulation and organization of Native American concerns. Answers to self-determination in southwest Oregon Native American mental health care will become more evident as Pan- Indian issues are resolved and communities develop better communications and referral networks with local Indian populations. Infringing economic constraints can be alleviated if community treatment facilities use more sensitive, personalized outreach to Native Americans in their areas, and if they allow them greater control in determining traditional treatment alternatives. Close

• 7. [Article] Thesis Paper.pdf

  Citation × Citation Citation Abstract Copy Title: Thesis Paper.pdf Author: Reeves, Jennifer Jean Title: Thesis Paper.pdf Author: Reeves, Jennifer Jean Close

• 8. [Article] Thesis Pre-Text Pages.pdf

  Citation × Citation Citation Abstract Copy Title: Thesis Pre-Text Pages.pdf Author: Reeves, Jennifer Jean Title: Thesis Pre-Text Pages.pdf Author: Reeves, Jennifer Jean Close

• 9. [Article] Native American women : leadership, activism, and feminism

  In fulfilling their traditional roles as leaders in their communities, American Indian women are often at the core of American Indian resistance and struggles for liberation. Native women have a long history ...

  Citation × Citation Citation Abstract Copy Title: Native American women : leadership, activism, and feminism Author: Cole, Spirit Dine'tah In fulfilling their traditional roles as leaders in their communities, American Indian women are often at the core of American Indian resistance and struggles for liberation. Native women have a long history of assuming leadership positions within their particular tribes. Their struggles share many of the characteristics of women's struggles associated with feminism in the larger society, yet many Native American women explicitly reject the label of feminism. This paper explores the reasons some Native women do embrace feminism and why others do not. Through an analysis of literature, cross-cultural research, and in-depth narrative interviews, I examined feminism and its compatibility with Native American female resistance. My framework is critical, it takes into account the historical oppression of Native peoples, as well as relative exclusion of Native women in the existing feminist research. What became apparent upon interviewing Native women activists for this paper was the long history of leadership by women within Native American tribes. What is very apparent from both the existing literature by Native American women and conducted with Native American women is that, despite their more central position in their societies, traditional Native women interviewed tend not to view themselves as feminist. An important theme running through the interviews and apparent from the literature reviewed was despite the fact that Native women in general do not have equality of opportunity within larger American society in terms of economic resources, employment, education, health care, etc. (see Churchill, 1993 and Stiffarm and Lane, 1992), and in many cases are solely responsible for the survival of their families (see Jaimes and Halsey, 1992 and La Duke, 1993), Native women do not view their struggles for more power within their communities and larger society as being incompatible with the primacy of home and family. Title: Native American women : leadership, activism, and feminism Author: Cole, Spirit Dine'tah In fulfilling their traditional roles as leaders in their communities, American Indian women are often at the core of American Indian resistance and struggles for liberation. Native women have a long history of assuming leadership positions within their particular tribes. Their struggles share many of the characteristics of women's struggles associated with feminism in the larger society, yet many Native American women explicitly reject the label of feminism. This paper explores the reasons some Native women do embrace feminism and why others do not. Through an analysis of literature, cross-cultural research, and in-depth narrative interviews, I examined feminism and its compatibility with Native American female resistance. My framework is critical, it takes into account the historical oppression of Native peoples, as well as relative exclusion of Native women in the existing feminist research. What became apparent upon interviewing Native women activists for this paper was the long history of leadership by women within Native American tribes. What is very apparent from both the existing literature by Native American women and conducted with Native American women is that, despite their more central position in their societies, traditional Native women interviewed tend not to view themselves as feminist. An important theme running through the interviews and apparent from the literature reviewed was despite the fact that Native women in general do not have equality of opportunity within larger American society in terms of economic resources, employment, education, health care, etc. (see Churchill, 1993 and Stiffarm and Lane, 1992), and in many cases are solely responsible for the survival of their families (see Jaimes and Halsey, 1992 and La Duke, 1993), Native women do not view their struggles for more power within their communities and larger society as being incompatible with the primacy of home and family. Close

• 10. [Article] Night dreamer walks

  In Night Dreamer Walks, the first eight chapters of a novel of the same name, John M. Groves imagines the predicament of a young Native American man living 8,000 years ago in Oregon's Klamath Basin. Beginning ...

  Citation × Citation Citation Abstract Copy Title: Night dreamer walks Author: Groves, John M. (John Martin) In Night Dreamer Walks, the first eight chapters of a novel of the same name, John M. Groves imagines the predicament of a young Native American man living 8,000 years ago in Oregon's Klamath Basin. Beginning as a story to avenge his father's death during an unusual outbreak of tribal violence, the novel explores the protagonist's growing involvement in healing and witchcraft practices. The author crafts a prehistoric world by drawing on ethnographic accounts, indigenous mythology, archaeology, and contemporary Native American life. The journey of the protagonist, Night, to the ocean and back becomes a movement across the topography of greed, tradition, transformation, and morality. Title: Night dreamer walks Author: Groves, John M. (John Martin) In Night Dreamer Walks, the first eight chapters of a novel of the same name, John M. Groves imagines the predicament of a young Native American man living 8,000 years ago in Oregon's Klamath Basin. Beginning as a story to avenge his father's death during an unusual outbreak of tribal violence, the novel explores the protagonist's growing involvement in healing and witchcraft practices. The author crafts a prehistoric world by drawing on ethnographic accounts, indigenous mythology, archaeology, and contemporary Native American life. The journey of the protagonist, Night, to the ocean and back becomes a movement across the topography of greed, tradition, transformation, and morality. Close