In A Science of Literature, I examine how and why US ethnologists and popular authors of the nineteenth and early-twentieth centuries collected, read, and interpreted Indigenous oral traditions as works of literature. “Oral traditions” in this case refers to the narratives and songs that Indigenous peoples maintained mostly orally, and which variously served religious, historical, philosophical, educational, and entertainment purposes within Indigenous communities. I track how, through the collection process, Euro-American authors transformed oral traditions into “Indian oral literature,” (re)writing versions of oral traditions that aligned with Western literary categories and attitudes toward the “primitive.” For the most part, this reconceptualization, I argue, worked to discredit oral traditions as bodies of knowledge—as works of fiction and poetry, oral traditions became, in effect, untrue—and it supported removal and assimilation efforts in so far as it was used to shed light on a primitive Indian psychology, one that was naturally poetic, but not rational, not scientific. And yet many Indigenous writers, like George Copway and Zitkala-Ša, took advantage of the popularity of Indian oral literature to produce their own print collections of oral traditions. I analyze these collections as works of Indigenous “counter science.” I show how Indigenous writers, for example, moved from informant to ethnologist as they cited, summarized, and transcribed oral traditions as tribal records (histories, maps, deeds) and later as works of moral philosophy, thus explicitly contesting their interpretation as merely works of the imagination. Oral traditions, as I argue, have functioned as important resources to which Indigenous and non-Indigenous writers alike turned to validate scientific and literary practices, to contest the history of colonization, and to debate US-Indian relations. / English

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This thesis focuses on the diasporic Lumbee community of Philadelphia that formed following the Second World War and developed throughout the late twentieth century. Faced with economic hardship, thousands of Lumbees migrated out of Robeson County and settled in urban centers including Baltimore, Detroit, and Philadelphia. While segregation barred Indians from industrial jobs in the southeast, Lumbees found employers in Philadelphia less concerned about their ethnic background. In the 1940s and 50s, many Lumbees were apprehensive about leaving their ancestors’ original places in North Carolina, fearing that they would lose the ties that bound them to their sense of self. Lumbees from North Carolina continued to migrate to Philadelphia in the 1960s and 70s, many settled and raised their children in the city. Using archival records and original oral history interviews, I argue that Lumbees were able to retain and reaffirm a distinct Indian identity through traditional kinship practices, transcending geographical bounds, and despite new challenges of urban life in 20th century Philadelphia. The retention of this identity is seen through the establishment of a Lumbee church, Lumbee involvement in Philadelphia’s urban Indian center, and participation in homecoming traditions. Lumbees were able to carve out a space in Philadelphia where they found belonging with one another, while making a deep and enduring impact on the city. / History

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<p>The dramatic underrepresentation of Alaska Natives in science, technology, engineering and mathematics (STEM) degrees and professions calls for rigorous research in how students access these fields. Research has shown that students who complete advanced mathematics and science courses while in high school are more academically prepared to pursue and succeed in STEM degree programs and professions. There is limited research on what motivates precollege students to become more academically prepared before they graduate from high school. In Alaska, Alaska Native precollege students regularly underperform on required State of Alaska mathematics and science exams when compared to non-Alaska Native students. Research also suggests that different things may motivate Alaska Native students than racial majority students. Therefore there is a need to better understand what motivates Alaska Native students to take and successfully complete advanced mathematics and science courses while in high school so that they are academically prepared to pursue and succeed in STEM degrees and professions. </p><p> The Alaska Native Science &amp; Engineering Program (ANSEP) is a longitudinal STEM educational enrichment program that works with Alaska Native students starting in middle school through doctoral degrees and further professional endeavors. Research suggests that Alaska Native students participating in ANSEP are completing STEM degrees at higher rates than before the program was available. ANSEP appears to be unique due to its longitudinal approach and the large numbers of Alaska Native precollege, university, and graduate students it supports. ANSEP provides precollege students with opportunities to take advanced high school and college-level mathematics and science courses and complete STEM related projects. Students work and live together on campus during the program components. Student outcome data suggests that ANSEP has been successful at motivating precollege participants to successfully complete advanced high school and college-level mathematics and science courses prior to high school graduation. </p><p> This study was designed to examine the motivations of Alaska Native high school students who participated in the ANSEP Precollege components to take advanced mathematics and science courses in high school or before college. Participants were 30 high school or college students, 25 of whom were Alaska Native, who were currently attending or had attended Alaska Native Science &amp; Engineering Program (ANSEP) Precollege components in high school. Self-determination theory was used as this study&rsquo;s theoretical framework to develop the semi-structured interview questions and also analyze the interviews. A thematic approach was used to analyze the interviews. The results of this study indicated that ANSEP helped the Alaska Native high school students gain a sense of autonomy, competence, and relatedness in order to be motivated to take advanced mathematics and science courses in high school or before college. In particular, Alaska Native high school students described that relatedness was an important element to them being motivated to take advanced mathematics and science courses. More specifically, participants reported that the Alaska Native community developed at the ANSEP Building and the relationships they developed with their Alaska Native high school peers and staff played an influential role in the motivation of these students. These findings are important because research suggests that autonomy and competence are more important elements than relatedness because they generate or maintain intrinsic motivation. Alaska Native high school students reported that ANSEP was more successful in helping them gain a sense of competence and relatedness than at helping them gain a sense of autonomy. More specifically, the reason the participants did not feel ANSEP developed their sense of autonomy was because ANSEP restricted their actions during the ANSEP Precollege study sessions. </p><p> My study implies that Alaska Native students need to feel like they belong in order to be motivated to take and succeed at taking advanced mathematics and science courses. Educators and STEM program leaders should incorporate elements of belonging into the educational environments they develop for their Alaska Native students. Future research should be conducted to determine if other racial minority students need to feel like they belong in order to be motivated to take and succeed at taking advanced mathematics and science courses. </p><p> My study also indicated that Alaska Native students were motivated to take advanced mathematics and science courses by knowing ANSEP would support them in future programming because of its longitudinal approach. Funding agencies of STEM programs should consider funding programs that provide a longitudinal approach to help Alaska Native students&rsquo; sense of competence grow. Future research should include studying other STEM programs to determine if they are motivating their students to take and succeed in advanced mathematics and science courses. </p>

<p> Barren-ground caribou herds are part of social-ecological systems that are of critical importance to northern Indigenous Peoples of the Arctic, contributing to nutritional, cultural, and spiritual well being that are today undergoing significant changes. This dissertation uses multiple disciplinary lenses to understand the dynamics of these systems and to clarify methods for studying them. Chapter 1 focuses on a prediction of summer (June 1- August 31) mosquito activity and potential insect harassment of caribou in response to a changing climate. The Mosquito Activity Index (MAI) was based on daily ambient temperature and wind velocity obtained from the North American Regional Reanalysis dataset (NARR) from 1979 to 2009 for summer ranges of Alaska&rsquo;s four Arctic herds: Western Arctic Herd (WAH), Teshekpuk Caribou Herd (TCH), Central Arctic Herd (CAH), and Porcupine Caribou Herd (PCH). Mean MAI was lowest for TCH, followed by WAH and PCH and highest for CAH. Over 31 years there was an increasing trend in MAI that affected the summer habitat of TCH and PCH, but a decreasing trend for WAH. Intra-annual patterns in MAI among herds differed in peak MAI. Chapter 2 presents a novel method of participatory videography to document the knowledge and experiences of Caribou People. Ninety-nine interviews were videoed in six arctic communities of North America in the summer of 2008 as part of the International Polar Year. Chapter 3 presents &ldquo;Voices of Caribou People,&rdquo; a composite film of those interviewed, portraying the range of topics reported. Chapter 4 presents the results of an open-coding content analysis of a sample of 34 of the Voices Project interviews. Interviews described people&rsquo;s rich memories of the past, aspects of their traditional knowledge and practices, the changes they have observed, the challenges they face, and what they perceive as their needs to meet present and future challenges. A key finding of the analysis is that while the research community and funding agencies are highly focused on climate change, Caribou People expressed greater concern about their social, economic, and political challenges. Caribou people noted that more studies undertaken in full partnership with caribou user communities along with community authority in decision-making are needed to sustain their human-caribou systems.</p>

<p> The Western film presents its viewers with a supposed historical depiction of America&rsquo;s &ldquo;Great West,&rdquo; set during the period of the United States&rsquo; westward expansion in the nineteenth century. However, the Western film reiterates a mythologized version of the American West that relies on archetypal themes, events, and characters through the synthesis of story, image and music. This paper examines the Western&rsquo;s most problematic archetype, the &ldquo;Indian.&rdquo; The Indian&rsquo;s liminal role in American mythology will be examined through the analysis of the aural recoding and obscuring of authentic Native American auralities according to the sonic power structures of the Euro-American soundscape, and subsequently, how this aural recoding informs the role of the &ldquo;Indian&rdquo; in three successful Western films from the Western&rsquo;s heyday, <i>Red River </i> (1948), <i>Broken Arrow</i> (1950), and <i>The Searchers </i> (1956).</p>

This senior thesis has two major purposes: One, to investigate and critique how experts characterize contemporary American post-westerns, second, to demonstrate, and suggest a more inclusive perspective through an analysis of Jim Jarmusch`s Dead Man (1996).Experts from the fields of film and American studies claim that there is a new phase in the genre’s development where post-western films move away from the conventions of the old, racist westerns. Accomplished authors have suggested that these films do not rely on the mythical west or on the regionalist culture but examine the west closely to determine the ways in which it differs from the representations and themes of the classical western. However, the films do not challenge the systematic misrepresentation of the crimes committed against Native Americans during the westward expansion which means that the films have not fully moved away from the old westerns. This cinematic perspective sickens the American conscience through the national narrative, as these films explore the early days of U.S. history. Nevertheless, Jim Jarmusch's Dead Man provides a new, much fuller perspective on the west, and faces the genocidal forces that America has thus far avoided within the western genre. Dead Man is a revisionist western that can help the genre to evolve even further, to include Native Americans and the truth of their history.

Diseases of the heart have been the number one cause of death in the Native American population for decades and is an adverse health disparity for this population. Heart disease mortality rates are higher in Native Americans than in the U.S. population (American Heart Association, 2015; Veazie et al., 2014). The purpose of this Doctor of Nursing Practice (DNP) project is to describe the acute coronary syndrome (ACS) experience among Native American adults who reside in northern Arizona and diagnosed with an acute myocardial infarction .A qualitative dominant mixed methods design (QUAL→quan) was used to describe the ACS symptom experience among this population. Data was collected from a convenience sample of nine Native American men residing on the Navajo and Hopi reservations in northern Arizona diagnosed with an acute myocardial infarction. The qualitative portion of this study consisted of a semi-structured interview and the quantitative portion consisted of the completion of a demographic questionnaire and the McSweeney Acute and Prodromal Myocardial Infarction Symptom Survey. Qualitative description were used to analyze the data and develop codes, subcategories, categories and themes. Descriptive statistics were used to analyze the data from the demographic questionnaire and MAPMISS results. The findings in this study revealed the average age of the first heart attack for these participants was 58 years. The average time from symptom onset to hospital presentation was 7.4 hours. A common prodromal symptom was very tired/unusual fatigue. Common acute symptoms were chest pain, shortness of breath, gastrointestinal symptoms and diaphoresis. Neck/throat, generalized chest, and top of shoulders were most frequently reported areas of acute pain or discomfort. Influences to not seeking treatment included ignoring symptoms or thinking symptoms would go away. Influences to seeking treatment included worsening or non-resolution of symptoms. Accessing health care was difficult for almost all participants and contributed to treatment delay. Findings from this study gave new insight on ACS symptoms and the ACS experience of Native American men, reinforced current knowledge of the health disparities that exist in this population, and will assist in the development of culturally-sensitive, community-based education programs directed toward the Native American population.