In the book Cave Rock: Climbers, Courts, and A Washoe Indian Sacred Place, the authors Matthew S. Makley and Michael J. Makley describe the history of legal dispute between a small Nevada Native American tribe, called Washoe, and non-Native climbers, over the use of Cave Rock. For a countless generation of Washoes, Cave Rock was the center of a great spiritual significance. The site use was strictly restricted to the Shamans, the most powerful traditional Indian doctors. The doctors do not explain what they do in the rock, but the Washoes claim that what the Shamans do up in the rock has “something to do with power involving extremely secretive and sacred rites” (10). While the rest of Washoe tribes have avoided trespassing the site, the Native doctors used the Cave to connect with powerful forces (11). However, the Washoes were shocked when the first highway tunnel was blasted into the rock in 1931, and then again a second tunnel in 1957 (20). The Washoe believed that the Spirit of Cave Rock will haunt those involved in the destruction. Undeniably, the construction was delayed by over two months from the original completion date due to several accidents on site (21-22). On the other hand, when rock-climbing and other recreational activities became very popular at Cave Rock, the Washoes wanted to ban the use of it for climbing and have it declared as a …show more content…
As Wallace sets it forth “either a site is honored or it is not” (66). On most conflicts Native Americans were compromising with their new neighbors, which resulted in their loss and suffering. Nonetheless, the Cave Rock case was not about compromise, it was whether to allow further destruction of the Rock or not. In conclusion, the Cave Rock is a model for other Native communities showing how to make a proper claim besides setting a precedent for all future
On October 9, 1806, Joseph Bird Joquips, a 70 year old Native Indian from the Mohegan Tribe, petitioned the State of Connecticut General Assembly for a portion of the land in Connecticut that was divided among Natives in the Mohegan tribe. He emphasized his devout military career that began in 1758 during the Seven Years’ War to convince members of the General Assembly to allot him a portion of land that belonged to the Mohegan Indians. While Joquips had already rightfully possessed a piece of the land because he had lived on it prior to European presence, the Europeans did not recognize his authority to the land; and thus, forcibly seized control of Native lands so that they could distribute it as they saw fit. It was not important for Joquips to possess a piece of land, but to have the Europeans recognize that the land belong to him. Thus, this petition represented Joquips manipulation of the European system to secure a piece of his tribe’s land with hopes to collect the land for the Mohegan tribe piece by piece.
In his essay, “First Wilderness: America’s Wonderland and Indian Removal from Yellowstone National Park,” Mark David Spence argues that the creation of Yellowstone National Park is an early illustration of removing native peoples as a way to “preserve” nature. The idea of Yellowstone being a pristine and untouched wilderness, is challenged by Spence as he brings to light the presence of Indigenous peoples and communities who had occupied the land prior to the national park being established. He advocates for a better understanding of Yellowstone National Park’s history, encompassing the dispossession of the Indigenous peoples within the area. Spence explains how the wilderness preservation of Yellowstone ignores and dismisses any connection
The federal government had initially made an offer to the Stony Point First Nation, but they rejected it, as the land was of particular cultural and spiritual significance due to its use as a burial ground. The government eventually expropriated the land under the War Measures Act, and compensated the Stony Point First Nation at $15 an acre. The government assured the Stony Point First Nation that, when their land was engaged, it would be returned to them. Even so, the land was not returned in the years following the war, and in 1993, members of the Stony Point First Nation began to occupy the land at what was now referred to as “Camp Ipperwash.” This was unjust, as Aboriginals should have received the land back immediately after the country’s recovery post WWII.
While some americans may agree with tecumseh, many others would maintain their belief that the natives were not entitled to land because of their savagery. Yet, by paralleling land to
“I always see America as really belonging to the Native Americans. Even though I’m American, I still feel like a visitor in my country” (Nicolas Cage). Throughout US history, Native Americans who have lived longer in America than many Americans do not truly adhere the same rights as Americans. During the 19th century, for example, a group known as the Plains Indians inhabited the Great Plains but were soon deprived of it by US settlers. When the government agreed on the Treaty of Fort Laramie, which was the first treaty between the government and the Plains Indians to recognize that the Indians owned the Great Plains, it was ignored when gold was discovered in 1858.
The Supreme Court had decided that the Indians could live on the land; however, they could not hold a title to the land. This was because their “right to own their land” was inferior to the settler’s “right to discovery.” The Indian’s wanted to own their own land because it was theirs to begin with; therefore, they thought this decision was
The Navajo and the Modoc: Mythological comparison In the myths “When Grizzlies Walked Upright” and “The Navajo Origin Legend”, we get a glimpse of the beliefs of traditional Native American societies. The former myth is one told by the Modoc tribe of Oregon, the other is told by the Navajo tribe of the American Southwest. The different uses of animals, spirits, and women’s roles help create an illustration of society before colonization. These myths do also differ on these themes and on how they are presented.
I think that Horace Miner was attempting to be satirical in describing American culture in order for other anthropologist to look at their own culture more subjectively. He calls the tribe Nacirema, or American spelled backwards and calls everyday objects by there more literal names, like charm box (medicine cabinet) and mouth-rite ritual (brushing your teeth). Miner makes us think that this is a Native American tribe to play off our thoughts and stereotypes that we may have. He wants us to think this is a tribe of backwards people when in fact he is describing Americans. For example, he talks about the chest built into the wall of the shrine that holds magical potions that no one believes they could live without and people seek out the
With the Indians finally placed in a spot which is theirs, though far away from where they were born, a fake delegation arises and causes them to withdraw from that land. "It comes to us, not through our legitimate authorities, the known and usual medium of communication between the Government of the United States and our nation, but through the agency of a complication of powers, civil and military. ” (Cherokee letter protesting the Treaty of New Echota, 1836), without looking back, and only viewing their future straight forward, the US takes everything they can and don’t even try to reduce the Native Indians ' pain. Instead of trying to solve the main problem and stop the treaty from forcing the Native Indians out of their land, they sent troops to make it fast and clean. "Our property may be plundered before our eyes; violence may be committed on our persons; even our lives may be taken away, and there is none to regard our complaints. …
Horace Miner, a American Anthropologist wrote an academic essay titled “Body Ritual Among the Nacirema.” In this article Miner described some of the bizarre rituals and practices of the “Nacirema” which the reader comes to find out that he is talking about North Americans. The way Miner goes into detail about how these people live makes them seem foreign. Thus making the norm for an American lifestyle seem odd because the certain type of lingo Miner uses to make this “tribe” more exotic then the actually are. His point in doing this is to show the reader how obnoxious anthropologist can be when they are explain a different culture.
As a result of the NAGPRA, museums and Native tribes are now engaged in dialogue. Many repatriations have been completed since NAGPRA in 1990. This act has been a great success for Native American Indians and the rights to their cultural objects and the return of their ancestor’s remains.13 Unfortunately, monetary compensation is the popular concept of how society interprets how repatriations are conducted between Native Americans and federal institutes.
She introduces her primary intensions to replace orthodox archeological methods, by integrating Native American voices into her project. But, Spector’s specific motives to dismantle the ignorance people hold towards Native American specifically in archeology, is ineffective. Spector gives effective judgment when expressing her internal
Originally published in 1956, Body Ritual of the Nacirema is an article written by world renowned anthropologist Horace Miner. In this article, Miner tells of his encounters with a Native American Tribe located between Canada and Mexico. This tribe is a culture obsessed with rituals that rely heavily on the image of their body and how it is judged by other individuals. The Nacirema believe that the body is ugly, and only through daily rituals can one find happiness and prosperity. In the article, Miner describes the “rituals” that all of the members must attend in order to be accepted by society and the different superstitious habits that the members take part in.
“Columbus, the Indians, and Human Progress”, chapter one of “A People’s History of the United States”, written by professor and historian Howard Zinn, concentrates on a different perspective of major events in American history. It begins with the native Bahamian tribe of Arawaks welcoming the Spanish to their shores with gifts and kindness, only then for the reader to be disturbed by a log from Columbus himself – “They willingly traded everything they owned… They would make fine servants… With fifty men we could subjugate them all and make them do whatever we want.” (Zinn pg.1) In the work, Zinn continues explaining the unnecessary evils Columbus and his men committed unto the unsuspecting natives.
A group of researchers in 2008 started excavating of the sacred offering stone sites in Kittlä Taatsi to understand the traditions and ways of these indigenous people. They expected to find