Early Utah history involved many adjustments of differences between the pioneers and the Indians. This thesis is a study of the differences and of the policies adopted to alleviate them, particularly in the background, setting, and events of the Walker War.The Mormons came into a territory inhabited by the aggressive Ute Indians. However, the niggardness of nature and the white man's oppression had reduced them to a condition of destitution. They had descended to trading, begging, and stealing. Possibly, with the idea of exploiting the Mormons, the Indians invited them to settle in various sections of the territory. The Mormons accepted this invitation with the idea of saving this benighted people.

The following research project examines the effects of polychlorinated biphenyls (PCBs) on the environment and the cultural integrity of the St. Regis Mohawk tribe in the Mohawk Nation of Akwesasne. This indigenous community has been subjected to widespread long-term industrial pollution from nearby toxic hazardous waste facilities and Superfund sites. The Mohawk Nation of Akwesasne has the distinction of being the only tribe whose officially recognized territory straddles the border between the United States and Canada. Using qualitative methodologies, coupled with an interdisciplinary framework, this study successfully engages with Akwesasne community members to explore such issues as bottom-up approaches to addressing complex environmental issues, by gaining a comprehensive understanding of organizational structures and tribal governance networks. This study also identifies a clear parallel between the Mohawk Nation of Akwesasne's struggles and history of environmental justice efforts in the U .S. by articulating the effects of environmental degradation on their cultural integrity, in addition to surfacing themes of resistance and resilience in the community as building blocks for future action. The research project focuses on the place of the community's voice in the transnational public policy response to PCB contamination in the Mohawk Nation of Akwesasne. Three case studies were conducted in environmental organizations on the Mohawk Nation territory: the St. Regis Mohawk Tribe Environment Division, the Mohawk Council of Akwesasne, and the Akwesasne Task Force on the Environment. These environmental organizations have been working to protect the environment for approximately three decades. A case study analysis relies on data collected from interviews with staff members to determine how they organized themselves to address the environmental and social disruption caused by exposure to harmful chemical pollutants. Strong parallels can be drawn as a result of an analysis of environmental justice literature, since native communities have not, traditionally, been included in the scholarly academic literature on the Environmental Justice Movement in the United States. In addition to information gathered from institutional policy actors and related stakeholders, in-depth interviews with community members revealed a community framework for future policy development and action. Finally, the research focuses on how those community voices articulate the impacts of PCB contamination on the natural resources in the area, and as a result, on the ability of the St. Regis Mohawk tribe to maintain their culture, heritage, ceremonies, and traditional way of life.

This research explores the meaning, construction, representation, and function of Delaware ethnic identity during the 1820s. In 1821, nearly 2,000 Delawares (self-referentially called Lenape) crossed the Mississippi River and settled in Southwest Missouri as a condition of the Treaty of St. Marys. This dissertation argues that effects of this emigration sparked a vigorous reconsideration of ethnic identity and cultural representation. Traditionally, other Eastern Algonquian groups recognized Delawares by the metaphoric kinship status of "grandfather." Both European and Colonial governments also established Delawares as preferential clients and trading partners. Yet, as the Delawares immigrated into a new "western" Superintendency of Indian Affairs in 1821, neither status was acknowledged. as a result, Delaware representations transitioned from a taken-for-granted state into an actively negotiated field of discourse. This dissertation utilizes numerous unpublished primary source documents and archaeological data recovered during the Delaware Town Archaeological Project (2003-2005) to demonstrate the social, political, and material consequences of Delaware ethnic identity revitalization. Utilizing Silliman's (2001) practical politics model of practice theory, the archival and archaeological data sets of Delaware Town reveal the reinforcement of conspicuous ethnic boundaries, coalition-building that emphasized Delaware status as both "grandfathers" and as warriors, and also reestablishing preferred client status in trade and treaty-making. This study illuminates this poorly-known decade as a time where Delawares negotiated and exerted their ethnic identity and cultural representations to affect political, economic, and social outcomes of their choosing in the rapidly-vanishing "middle ground" of early-19th century Missouri.

In the 1990s, as Virginia Indians faced the 2007 quadracentennial of Jamestown's founding, they initiated plans to publicly correct inaccuracies and omissions embedded in the historical narrative. The Beyond Jamestown: Virginia Indians Past and Present Teachers' Institute was one such initiative through the Virginia Foundation for the Humanities' Virginia Indian Heritage Program. Designed for educators' professional development regarding Virginia Indian history and cultures, the Institute's first two years (2007 and 2008) featured a Virginia Indian-developed curriculum with both Native and non-Native presenters.;This qualitative, interpretivist study sought evidence of teaching at the interface of cultures by these invited presenters using pedagogy and curriculum as units of analysis, and questioned whether they shared an educational vision or paradigm despite different cultural backgrounds. The study revealed that the Institute demonstrated effective collaboration among presenters influenced by both Indigenous and European-American paradigms It exposed participating educators to a little-known period in Virginia history--the era of the Racial Integrity Act of 1924 and segregation--through the stories of tribal experts who experienced the attempted eradication of cultural identity. These oral histories contributed to the distinct Virginia Indian epistemology that emerged in the program. The BJTI also demonstrated Virginia Indians' 21st-century agency in inviting its non-Native presenters and participating educators to collaborate in decolonizing Virginia education.

Book Summary: In Indians Illustrated, John M. Coward charts a social and cultural history of Native American illustrations--romantic, violent, racist, peaceful, and otherwise--in the heyday of the American pictorial press. These woodblock engravings and ink drawings placed Native Americans into categories that drew from venerable "good" Indian and "bad" Indian stereotypes already threaded through the culture. Coward's examples show how the genre cemented white ideas about how Indians should look and behave--ideas that diminished Native Americans' cultural values and political influence. His powerful analysis of themes and visual tropes unlocks the racial codes and visual cues that whites used to represent--and marginalize--native cultures already engaged in a twilight struggle against inexorable westward expansion. Fascinating and provocative, Indians Illustrated reopens an overlooked chapter in media and cultural history. / https://dc.etsu.edu/alumni_books/1022/thumbnail.jpg

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The Saskatchewan First Nations leadership development study is essentially a continuation of my previous research on First Nations leadership and spirituality (2002). The purpose of this study was to explore First Nations leadership and leadership development in Saskatchewan within the Federation of Saskatchewan Indian Nations organizational context. To accomplish this, the study involved an extensive literature review on Indigenous and Western leadership and leadership development theories. Further, an examination of four established and prominent North American Indigenous leadership development programs was conducted to gain further understanding of Indigenous leadership. In addition, 10 First Nations leaders from the Federation of Saskatchewan Indian Nations participated in in-depth interviews. <p>Qualitative inquiry was chosen for this study because qualitative research methods were congruent with First Nations methods of sharing and preserving information. In-depth interviews with semi-structured questions were conducted to obtain information on Saskatchewan First Nations leadership and leadership development. All but one participant agreed to the use of an audio taped interview. Once the interviews were complete, Atlas-ti, a computer software program, was used to assist in the coding, categorizing, and thematic emergence process. <p>The four Aboriginal leadership development programs that were examined were University of Arizonas Native Nations Institute for Leadership, Management, and Policy, Pennsylvania States American Indian Leadership Program, Banff Centres Aboriginal Leadership and Management Program, and the Aboriginal Leadership Institute Incorporated, located in Winnipeg. These programs strived to remain current and were involved in research initiatives. Moreover, they all attempted to incorporate First Nations culture, history, and issues alongside Western leadership skills, training, and education. They evolved, adapted, and were sensitive to change and innovation in leadership development. First Nations leadership development programs, like those studied, are valuable because they unite Aboriginal leadership for the purpose of personal and professional growth.<p>The First Nations leaders that participated in this study shared personal and professional leadership and leadership development experiences and philosophy. <p>The leaders indicated that being a First Nations leader was challenging because it continuously contended with two fundamentally different cultures Western and First Nations. In addition, First Nations poverty, lack of funding, residential school effects, addictions, among other things, made leadership difficult. Because First Nations leadership is physically, emotionally, intellectually, and spiritually taxing, many of the Chiefs cited internal rather than material satisfaction. Moreover, these leaders were often motivated by a cause and the desire for collective well-being and positive change. Family, community members, other leaders, Elders, and the Creator were acknowledged as sources of strength and inspiration. <p>The First Nations leaders who participated in the study perceived leadership development as a life-long process of formal and informal learning experiences. Consequently, many of the leaders indicated that leadership development began in childhood with individual and family development. The leaders described a First Nations leadership development program that was flexible (able to work in community, tribal, and provincial settings), cognizant of First Nations culture, needs, and issues, and aware of current and innovative leadership practices. First Nations leadership development should also incorporate Western knowledge, skills, and education. <p>This First Nations leadership investigation has provided invaluable insight into the values, beliefs, worldview, and philosophies that entail and ultimately constitute Indigenous leadership and leadership development. Studies that focus on Indigenous leadership development ultimately have significant implications for theory, research, fundamental, and practical applications for learning organizations.

The Saskatchewan First Nations leadership development study is essentially a continuation of my previous research on First Nations leadership and spirituality (2002). The purpose of this study was to explore First Nations leadership and leadership development in Saskatchewan within the Federation of Saskatchewan Indian Nations organizational context. To accomplish this, the study involved an extensive literature review on Indigenous and Western leadership and leadership development theories. Further, an examination of four established and prominent North American Indigenous leadership development programs was conducted to gain further understanding of Indigenous leadership. In addition, 10 First Nations leaders from the Federation of Saskatchewan Indian Nations participated in in-depth interviews. <p>Qualitative inquiry was chosen for this study because qualitative research methods were congruent with First Nations methods of sharing and preserving information. In-depth interviews with semi-structured questions were conducted to obtain information on Saskatchewan First Nations leadership and leadership development. All but one participant agreed to the use of an audio taped interview. Once the interviews were complete, Atlas-ti, a computer software program, was used to assist in the coding, categorizing, and thematic emergence process. <p>The four Aboriginal leadership development programs that were examined were University of Arizonas Native Nations Institute for Leadership, Management, and Policy, Pennsylvania States American Indian Leadership Program, Banff Centres Aboriginal Leadership and Management Program, and the Aboriginal Leadership Institute Incorporated, located in Winnipeg. These programs strived to remain current and were involved in research initiatives. Moreover, they all attempted to incorporate First Nations culture, history, and issues alongside Western leadership skills, training, and education. They evolved, adapted, and were sensitive to change and innovation in leadership development. First Nations leadership development programs, like those studied, are valuable because they unite Aboriginal leadership for the purpose of personal and professional growth.<p>The First Nations leaders that participated in this study shared personal and professional leadership and leadership development experiences and philosophy. <p>The leaders indicated that being a First Nations leader was challenging because it continuously contended with two fundamentally different cultures Western and First Nations. In addition, First Nations poverty, lack of funding, residential school effects, addictions, among other things, made leadership difficult. Because First Nations leadership is physically, emotionally, intellectually, and spiritually taxing, many of the Chiefs cited internal rather than material satisfaction. Moreover, these leaders were often motivated by a cause and the desire for collective well-being and positive change. Family, community members, other leaders, Elders, and the Creator were acknowledged as sources of strength and inspiration. <p>The First Nations leaders who participated in the study perceived leadership development as a life-long process of formal and informal learning experiences. Consequently, many of the leaders indicated that leadership development began in childhood with individual and family development. The leaders described a First Nations leadership development program that was flexible (able to work in community, tribal, and provincial settings), cognizant of First Nations culture, needs, and issues, and aware of current and innovative leadership practices. First Nations leadership development should also incorporate Western knowledge, skills, and education. <p>This First Nations leadership investigation has provided invaluable insight into the values, beliefs, worldview, and philosophies that entail and ultimately constitute Indigenous leadership and leadership development. Studies that focus on Indigenous leadership development ultimately have significant implications for theory, research, fundamental, and practical applications for learning organizations.

Despite low life expectancy, high suicide and homicide rates, and excessive levels of poverty and violence, American Indians continue to survive. However, few researchers have assessed the correlates of resilience among adult American Indians. Current researchers assessing American Indian resilience have focused primarily on adolescents and preadolescents, resulting in a definition of resilience that is more often than not defined by the lack of negative youth outcomes. In this quantitative survey study, data were collected from 103 American Indians living off-reservation in a northwestern state. Gender, age, education level, degree of enculturation (using the Multigroup Ethnic Identity Measure), level of stressful life events (using the Life Events Checklist) were tested using linear regression as potential predictors of resilience (measured with the Resilience Scale). Results suggested that higher enculturation was associated with higher resilience; other predictors were not statistically related to resilience. It was surprising that the data did not support a relationship between trauma and lowered resilience. Implications for positive social change include understanding more clearly the role of enculturation in resilience; such knowledge can be used to foster activities that value local culture and can have a positive impact on mental and physical health.