In recent decades there has been a great deal of scholarly and scientific work examining both the impact and the transmission of trauma. The focus of this thesis is the transmission of the trauma of genocide and large-scale historical traumas, specifically that seen in the Holocaust and the missionization of the California Indians in the 18th century. Through the analysis of the autobiographical narratives composed by three generations of Holocaust survivors, as well as one composed by a later generation descendant of the California Mission Indians, I argue that silence is not only a manifestation of trauma but also a tool of its transmission. I further argue that when this silence is broken and the stories are told we begin to see a shift in the traumatic memory away from re-traumatizing the later generations and toward preserving an accurate historical memory without the significant psychological cost to the later generations. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2016. / FAU Electronic Theses and Dissertations Collection

Thesis (Ph. D.)--University of Oregon, 2002. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 404-428). Also available for download via the World Wide Web; free to University of Oregon users.

Note:

Examines the processes of disappearance during the late 16th and 17th centuries--through assimilation or extermination--of the native Indians encountered by Spaniards in present-day Chihuahua, Mexico.

Thesis (Ph. D.)--University of Oregon, 2002. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 321-336). Also available for download via the World Wide Web; free to University of Oregon users.

In the 1690s, Father Kino described Tucson as a highly suitable place to establish a mission community. Once founded, Mission San Agustin del Tucson became a visit a of the neighboring Mission San Xavier del Bac, which served as the cabecera. After Mexico gained its independence from Spain in 1821, the nearby Pima village of El Pueblito was abandoned, and the mission fell into ruin as the church property was homesteaded, given away, or sold. Physical evidence of the mission, including a convento and gardens, was further compromised after a brick manufacturing plant and, later, a landfill took their toll on the archaeological record. By the middle of the twentieth century, the last evidence of the mission era was destroyed. Mission San Agustin can be interpreted as an example of colonial failure that does not conform to traditional culture contact models of a unilinear sequence from diffusion to acculturation and, ultimately, to assimilation. San Agustin was for a short period a thriving, productive, complex mission community that overshadowed its neighboring cabecera, San Xavier del Bac. Using a historical archaeological approach, this paper describes the cultural context in which Tucson's mission was constructed, abandoned, fell into ruin, and disappeared. Major historical events and processes are suggested as possible causes for this failure.

This study seeks to ascertain European views concerning the nature of the indigenous population of Peru by employing contemporary works of Spanish chroniclers. Major focus is on the ideological background of the conquest with elaborations on Iberian philosophies held by conquistadors. Equally important are evaluations of Indian religion and social customs based on such sources as Aristotelian and Thomist doctrines as understood by Spanish writers. Political organization and the hierarchy of rulers play vital roles in determining why the Spaniards overwhelmed the Indians. Conquest destroyed the socio-economic structure of the Inca Empire, and the bonds holding communities together were lost as the Incas accepted Catholicism as their cult.

The Comanche Indians presented a major challenge to the Republic of Texas throughout its nine-year history. The presence of the Comanches greatly slowed the westward advancement of the Texas frontier, just as it had hindered the advancing frontiers of the Spaniards and Mexicans who colonized Texas before the creation of the Republic. The Indian policy of the Republic of Texas was inconsistent. Changes in leadership brought drastic alterations in the policy pursued toward the Comanche nation. The author examines the Indian policy of the Republic, how the Comanches responded to that policy, and the impact of Texan-Comanche relations on both parties.

Not available / text

This thesis contributes to the knowledge of museology, anthropology and Native American studies. It is an analysis of the discourse that surrounded The Spirit Sings: Artistic Traditions of Canada's First Peoples, an exhibition prepared by the Glenbow in Calgary as the 'flagship' of the Olympic Arts Festival in 1988. After the Lubicon Indians of Northern Alberta called for a boycott of The Spirit Sings, in attempt to draw critical attention to their long outstanding lands claim, a large and heated debate ensued involving several disciplines, particularly anthropology and museology. Much of this debate took place in the print media, therefore a large body of material remains to be reviewed and studied. The intent of this thesis is to illustrate that the issue of museological representation of First Nations was one of the most central themes discussed in the discourse, but to argue that the major players dealt with this issue on only the most concrete level and therefore largely neglected to recognize that the issue of First Nation's representation was not just a concern over museum interpretation but more importantly an issue of the contested authenticity of national and cultural claims. / vi, 335 p. ; 29 cm.