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Literature Review and Ethnohistory of Native American Occupancy and Use of the Yucca Mountain AreaStoffle, Richard W., Olmsted, John, Evans, Michael 01 1900 (has links)
This report presents a review of the literature concerning Native American occupancy and use of the Yucca Mountain area and vicinity. It draws on a wide range of material, including early traveler reports, government documents, ethnographic and historical works, and local newspapers. The report complements two other concurrent studies, one focused on the cultural resources of Native American people in the study area and the other an ethnobotanical study of plant resources used by Native American people in the study area. Both concurrent studies are based on interviews with Native American people.
The literature review was designed to contribute to the understanding of the presence of Native American people in the Yucca Mountain area. A review of the existing literature about the Yucca Mountain area and southern Nye County, supplemented by the broader literature about the Great Basin, has verified three aspects of the study design. First, the review has aided in assessing the completeness of the list of Native American ethnic groups that have traditional or historical ties to the site. Second, it has aided in the production of a chronology of Native American activities that occurred on or near the site during the late nineteenth and early twentieth centuries. Third, it has helped to identify the location of cultural resources, including burials and other archaeological sites, in the study area and vicinity.
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Guerreiros do Norte: memórias de um tempo histórico para uma etnografia YawalapitiRocha, Adelino de Lucena Mendes da 29 August 2014 (has links)
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Adelino de Lucena Mendes da Rocha.pdf: 1394002 bytes, checksum: abbb5e36ae120f490b0243c6ad862d4e (MD5)
Previous issue date: 2014-08-29 / This thesis aims to reconstruct the history, as the basis of the permanent identity,
of the Yawalapiti, an Aruak-speaking Indian people who live on the left margin of the
Tuatuari river, a tributary of the Xingu river. The Yawalapiti were part of the early
migrations of the Aruak-Maipure peoples as they reached the Upper Xingu territory
where, in conjunction with other Indian groups, there formed what is known as the
Xinguan social system. This system is constituted by a number of variegated Indian
peoples, coming from different regions, speaking different languages, who recognize
themselves as partner members, share the same inter-village rituals, cosmological
repertoires, and practice a common way of life. These basic social characteristics are
articulated by means of traditional trade relations among some of these groups as well
as through group inter-marriage, which constitutes one of the main pillars of Xinguan
social sustainability. The present work takes as its foundation the earliest memories of
the Yawalapiti, even before they reached the Xingu river basin, when the name of the
very first historical Yawalapiti leader is recorded. These early memories relate the
difficulties the Yawalapiti experienced on the Tuatuari river basin, the battles with
enemy groups, witchcraft, and, finally, the encounter with white people. A strong
remembrance, which will eventually help reinforce Yawalapiti social identity, is the
demise of the last autonomous Yawalapiti village at the time they were exiled on
Lahatuá lands. Equally significant in yawalapiti cultural memory are the arrival of
white people, their return to öuyá and the Aimakapuko villages, where they begin to
grow in population. This thesis also stresses the importance of the Typa-Typa village,
the cosmology and a brief exercise on the ethnic permanence of the Yawalapiti. The
methodology of this work is based on open interviews aimed to bring out old yawalapiti
memories and narratives, collected by the present author during the many stays in the
Typa-Typa village over the years from 2005, to 2013, as well as bibliographical
research / O objetivo desta dissertação é resgatar a história, como base de sua permanente
identidade, dos Yawalapiti, um povo indígena de língua aruak que vive na margem
esquerda do rio Tuatuari, um dos formadores do rio Xingu. Os Yawalapiti fazem parte
das primeiras ondas migratórias aruak-maipure a chegar ao território onde mais tarde se
amalgamou, em união com outros povos indígenas, o que conhecemos por sistema
social xinguano. Este sistema se compõe de um conjunto variado de povos, vindos de
regiões diversas, falantes de diferentes línguas, que se reconhecem como membros
comuns, compartilham rituais (cerimônias inter-aldeias), repertórios cosmológicos e
vivenciam um modo de vida semelhante. Estas características niveladoras são
articuladas a partir de relações comerciais seculares entre alguns destes grupos, e
especialmente pelo casamento inter-grupal, que constitui um dos pilares da
sustentabilidade social. Esse trabalho se sustenta a partir da coleta das memórias mais
antigas dos Yawalapiti, antes de chegarem ao Alto Xingu, no tempo do primeiro
ancestral lembrado. São mencionadas as dificuldades dos primeiros tempos na bacia do
rio Tuatuari, os índios bravos inimigos, a feitiçaria, e, por fim, o encontro com os
brancos. Uma forte lembrança que vai eventualmente reforçar a identidade Yawalapiti é
o desaparecimento da última aldeia autônoma dos Yawalapiti ao tempo do exílio nas
terras de Lahatuá. Igualmente importantes na memória yawalapiti são a chegada dos
brancos, o retorno para öuyá e as aldeias de Aimakapuko, local onde retomam seu
crescimento demográfico. Destacam-se também nesta dissertação análises sobre o
cotidiano da aldeia Typa-Typa, a cosmologia e um breve exercício sobre a continuidade
étnica dos Yawalapiti. A metodologia desse trabalho se baseia na observação
participante e também nos depoimentos abertos que suscitam as recordações das
narrativas yawalapiti coletadas pelo autor durante as diversas viagens à aldeia de Typa-
Typa, entre os anos de 2005 e 2013, além das pesquisas bibliográficas pertinentes
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Guerreiros do Norte: memórias de um tempo histórico para uma etnografia YawalapitiRocha, Adelino de Lucena Mendes da 29 August 2014 (has links)
Made available in DSpace on 2016-04-26T14:54:56Z (GMT). No. of bitstreams: 1
Adelino de Lucena Mendes da Rocha.pdf: 1394002 bytes, checksum: abbb5e36ae120f490b0243c6ad862d4e (MD5)
Previous issue date: 2014-08-29 / This thesis aims to reconstruct the history, as the basis of the permanent identity,
of the Yawalapiti, an Aruak-speaking Indian people who live on the left margin of the
Tuatuari river, a tributary of the Xingu river. The Yawalapiti were part of the early
migrations of the Aruak-Maipure peoples as they reached the Upper Xingu territory
where, in conjunction with other Indian groups, there formed what is known as the
Xinguan social system. This system is constituted by a number of variegated Indian
peoples, coming from different regions, speaking different languages, who recognize
themselves as partner members, share the same inter-village rituals, cosmological
repertoires, and practice a common way of life. These basic social characteristics are
articulated by means of traditional trade relations among some of these groups as well
as through group inter-marriage, which constitutes one of the main pillars of Xinguan
social sustainability. The present work takes as its foundation the earliest memories of
the Yawalapiti, even before they reached the Xingu river basin, when the name of the
very first historical Yawalapiti leader is recorded. These early memories relate the
difficulties the Yawalapiti experienced on the Tuatuari river basin, the battles with
enemy groups, witchcraft, and, finally, the encounter with white people. A strong
remembrance, which will eventually help reinforce Yawalapiti social identity, is the
demise of the last autonomous Yawalapiti village at the time they were exiled on
Lahatuá lands. Equally significant in yawalapiti cultural memory are the arrival of
white people, their return to öuyá and the Aimakapuko villages, where they begin to
grow in population. This thesis also stresses the importance of the Typa-Typa village,
the cosmology and a brief exercise on the ethnic permanence of the Yawalapiti. The
methodology of this work is based on open interviews aimed to bring out old yawalapiti
memories and narratives, collected by the present author during the many stays in the
Typa-Typa village over the years from 2005, to 2013, as well as bibliographical
research / O objetivo desta dissertação é resgatar a história, como base de sua permanente
identidade, dos Yawalapiti, um povo indígena de língua aruak que vive na margem
esquerda do rio Tuatuari, um dos formadores do rio Xingu. Os Yawalapiti fazem parte
das primeiras ondas migratórias aruak-maipure a chegar ao território onde mais tarde se
amalgamou, em união com outros povos indígenas, o que conhecemos por sistema
social xinguano. Este sistema se compõe de um conjunto variado de povos, vindos de
regiões diversas, falantes de diferentes línguas, que se reconhecem como membros
comuns, compartilham rituais (cerimônias inter-aldeias), repertórios cosmológicos e
vivenciam um modo de vida semelhante. Estas características niveladoras são
articuladas a partir de relações comerciais seculares entre alguns destes grupos, e
especialmente pelo casamento inter-grupal, que constitui um dos pilares da
sustentabilidade social. Esse trabalho se sustenta a partir da coleta das memórias mais
antigas dos Yawalapiti, antes de chegarem ao Alto Xingu, no tempo do primeiro
ancestral lembrado. São mencionadas as dificuldades dos primeiros tempos na bacia do
rio Tuatuari, os índios bravos inimigos, a feitiçaria, e, por fim, o encontro com os
brancos. Uma forte lembrança que vai eventualmente reforçar a identidade Yawalapiti é
o desaparecimento da última aldeia autônoma dos Yawalapiti ao tempo do exílio nas
terras de Lahatuá. Igualmente importantes na memória yawalapiti são a chegada dos
brancos, o retorno para öuyá e as aldeias de Aimakapuko, local onde retomam seu
crescimento demográfico. Destacam-se também nesta dissertação análises sobre o
cotidiano da aldeia Typa-Typa, a cosmologia e um breve exercício sobre a continuidade
étnica dos Yawalapiti. A metodologia desse trabalho se baseia na observação
participante e também nos depoimentos abertos que suscitam as recordações das
narrativas yawalapiti coletadas pelo autor durante as diversas viagens à aldeia de Typa-
Typa, entre os anos de 2005 e 2013, além das pesquisas bibliográficas pertinentes
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New Orleans: A Living Laboratory Dueling Narratives-Tourism vs. FreightWebb, Peter Alexander 20 December 2018 (has links)
This research concerns the history of how the stories—narratives—which people tell about the Port of New Orleans and its related freight transportation have impacted Port-related traffic congestion on the last mile. “Last mile” refers to the last segment of a freight journey. In the context of the Port, it is the distance between the Tchoupitoulas Street exit ramp on US 90 and the entrance/exit of the Clarence Henry Truckway. The Clarence Henry Truckway is a 3.5-mile one way in/one way out dedicated truck route behind the floodwall of the Port on Tchoupitoulas street. Its access is threatened by proposed tourism-related developments.
Chapter one is an overview congestion at the Port and developments which will impact access. It gives the context of freight and logistics, economic development, congestion, and the environment. It then turns to an overview of the Port’s history and importance. Chapter two reviews urban studies and anthropology literature relative to freight. Chapter three discusses the primarily archival methodology. Chapter four discusses narrative in nine freight options: the Riverfront Expressway, freight on Decatur Street, Louisiana Avenue and other uptown arterials, extending Leake Avenue behind Audubon Park, a ship lock and channel connecting the Mississippi River with the Mississippi River Gulf Outlet (MRGO), the MRGO itself, replacing the Inner Harbor Navigational Canal (IHNC or “Industrial canal”) lock, New Orleans Public Belt Railroad (NOPB) cars parked along Leake Avenue; and the Port’s proposed shipping container terminal at the Sinclair tract in Meraux, St. Bernard parish. Chapter five discusses the history of the Port freight narrative from organized Port dockworker labor. Chapter six covers the rise of the tourism/convention narrative. Chapter seven is about gentrification and the Port. Chapters eight and nine are a concluding discussion with policy recommendations.
This research argues that community narratives are primary in the facilitation of freight transportation infrastructure, rather than economic concerns about its benefit to the Port. The histories of these narratives show that the social and political capital of the potentially affected residents was more powerful than the economic development and job creation narratives of the business community and the Port.
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La mística : entre mobilisation sociale et théâtre-rituel / The mística : beetween social mobilization and ritual-theaterBeniza, Ghali 15 June 2018 (has links)
Cette thèse porte sur une performance kinésique, énonciative et ritualisée qui se nomme la mística, j’en étudie certaines formes observées dans la région de Rio de Janeiro, au Brésil. Qu'est-ce que la mística ? Cette question, à laquelle ce travail se propose de répondre à partir d'une ethnographie minutieuse de cette performance, mérite d'être posée. Car en effet il n'existe pas de forme stable de cette performance ritualisée, celle-ci reste très largement tributaire du contexte lié à sa réalisation. Ainsi la mística ouvre un espace utopique et politique, au moment de son accomplissement, constitué par des gestes, des paroles, des corps et des objets afin de former des collectifs plus ou moins pérennes dans le temps. Car l'une des spécificités de cette performance est d'être mise en œuvre par des mouvements dont les dimensions religieuses et politiques sont étroitement intriquées. L'objet de ma thèse est donc double, d'une part documenter de manière inédite cette pratique, d'autre part d'observer ce qui s'actualise à travers elle. Puisqu'en effet malgré que cette performance se présente comme apparentée à la religion catholique, il s'actualise à travers son accomplissement des schémas de pensée et d'action propres aux cultures amérindiennes. Ce constat m’a permis de bâtir des hypothèses à partir de l'implantation hétérogène de la religion catholique en cette région du monde. / This thesis describes and analyses the ritualized, kinesic and enunciative performance called mística, based its forms observed in the region of Rio de Janeiro, Brazil. What is the mística? This question, which the present work attempts to answer by means of a detailed ethnography of this performance, deserves to be raised, for its form is not stable but is largely determined by the context in which it takes place. The carrying out of a mística opens a utopian, political space constituted by gestures, words, bodies and objects, so as to give rise to more or less enduring collectives. One of the specificities of this performance is that it is implemented by movements whose religious and political dimensions are intertwined. The object of this thesis is two-fold: provide an unprecedented documentation of this practice, on the one hand, and identify that which its performance enacts. Indeed, although this practice presents itself as linked to Catholicism, its performance enacts modes of thought and action that belong to Amerindian cultures. This assessment allows for hypotheses based on the heterogeneous implantation of Catholicism in this part of the world.
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Negotiated Identities: A History of Sharing and Indigenous-Settler Relations in Western Canada, 1800-19702015 March 1900 (has links)
This dissertation is an analysis of sharing in the history of western Canada and Indigenous-Settler relations from 1800 to 1970. Based on original research conducted with two Indigenous groups – the Stó:lō Nation of British Columbia’s Fraser River Valley and Metis communities of northwest Saskatchewan – it documents the significance of sharing to both Indigenous and non-Indigenous populations at the turn of the eighteenth century as well as the role it played in mediating cross cultural interactions following sustained contact in the nineteenth century. Using ethnohistorical methods, I argue that sharing has been a defining feature of Native and Newcomer lives and collective identities. In Indigenous communities it insulated family groups from environmental variability while affirming kin-based social networks. Among non-Indigenous people, sharing provided the basis for imagined communities of individuals connected by religion, occupation, and other non-kin characteristics. In situations of cross-cultural interaction, sharing provided an important lens through which Natives and Newcomers viewed themselves and each other. Indigenous people have viewed sharing as the “Indian way,” a defining feature of Indigeneity in western Canada and elsewhere. Non-Indigenous people, on the other hand, have viewed Indigenous peoples’ dependence on welfare and other government transfer payments – recent examples of sharing – as evidence of cultural difference and, often, inferiority. Sharing thus provides a window into Native and Newcomer worldviews and socio-cultural structures as well as relations forged between and among them. This history of sharing illuminates subtle, critically important events and processes in the history of Indigenous-Settler relations and the transformation of Indigenous North America into Canada.
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'That's how I saw it anyways': Foucauldian genealogy toward understanding an historical outbreak of amebiasis in Loon Lake2014 January 1900 (has links)
This thesis explores the utility of the conflated term “colonial medicine” by drawing on events during an historical outbreak of amebic dysentery that occurred on several Indian Reservations near Loon Lake, Saskatchewan, during the 1960s and ‘70s, including a series of government-sponsored drug trials conducted to stem the outbreak. Largely devoid of the racialized notions characterizing primary documents used by previous scholars of ‘colonial medicine’, the medical journal articles, government memorandums, and letters written by physicians in connection with the outbreak and trials reveal their immersion in ‘la clinique’, or an anatomo-clinical discourse similar to what theorist Michel Foucault described in Birth of the Clinic. Conversely, conversations with Loon Lake area community members on the subjects of the outbreak and trials reveal their multiplex and nuanced reactions to medical and colonial discourses. Arguably, then, when writing about past events, historians should weigh ‘medicine’ and colonial discourse separately.
Essential methodological consideration was given to the Foucauldian concept of ‘disinterring’ popular knowledge. Drawing on Foucault’s edited works Power/Knowledge and I, Pierre Riviére, the subjugated knowledges of Aboriginal community members, physicians, sanitation workers, and government employees gleaned through interviews and text are contrasted as per his example in these works with the false functionalism of ‘scientificity’. Moreover, when considered in tandem, these subjugated knowledges illustrate a ‘structural violence’, following anthropologist Paul Farmer’s methodology for describing such phenomena in Pathologies of Power. Overarchingly, they obscure the paradigmatic dichotomies (‘doctor’/‘patient’, ‘patient’/the healthy person, ‘colonizer’/‘colonized’, ‘oppressor’/‘oppressed’) espoused in medical, colonial, and even post-colonial discourses. This understanding forces the reflexive recognition that–if we accept rhetorician Christopher Bracken’s assertion in Magical Criticism there is a recourse to savage philosophy within academia–what we say as historians has consequence beyond discourse, possibly creating new ‘subjects’ in a Foucauldian, disciplined society.
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"In Search of Deer": A historical ecological perspective on caribou in northern Manitoba in the context of Cree useHebert, Laura Caroline 06 April 2015 (has links)
Caribou have a longstanding cultural and environmental role, and have interacted with human groups across time. This thesis is a consideration of these interactions, exploring prehistoric and historic patterns of caribou usage by Cree people in northern Manitoba. Through zooarchaeological analysis, an ethnohistorical review, and community workshops and interviews with York Factory First Nation, the relationship between caribou populations and Cree use is illustrated, providing insight into abundance, movements, and the socio-cultural value of caribou over time. In doing so, context is provided for the present-day situation: connections between historical and modern herds are drawn, population and migration changes are highlighted, and the impact of hunting pressures, climatic variation, habitat changes, and food availability on caribou populations are contemplated. Caribou have long been central to the seasonal economy in northern Manitoba, and the use of these animals reflects their abundance and value.
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Rennomadismens dilemma : det rennomadiska samhällets förändring i Tuorpon och Sirkas 1760-1860 / The dilemma of Nomadic reindeer pastoralism : the changing reindeer pastoralist society of Tuorpon and Sirkas 1760-1860Kvist, Roger January 1989 (has links)
The areas of study for this dissertation are the Turopon and Sirkas lappbyar (communities) in the parish of Jokkmokk during the period 1760—1860. The starting point for discussion is a decrease in population through migration to Norway, from 667 inhabitants in 1781, to 353 in 1868. The primary cause was the ecological instability of reindeer herding with recurring crises caused by poor grazing, adverse snow conditions, epizootics, and predators. The stability in reindeer herding is finally determined by the numbers of grazing animals and the carrying capacities of the pastures. A disturbance in the balance between people and animals could occur if competition from the settlers limited available pastures, or the government through taxes appropriated so much of the surplus that the subsistence level was markedly increased. A closer examination reveals, however, that no outside influences can be indicated as being responsible for the population decline. Attention must thus be directed toward the inner social processes of this pastoralist society. While the reindeer herding population diminished, the total number of reindeer remained on a relatively constant level. The resulting process of accumulation consolidated the reindeer into the hands of fewer owners. While these conclusions indicate an economically differentiated society, the marriage pattern shows that the social distance between the economic groupings was very small. By promoting economic differentiation, trade had an important potential as agent of social stratification. This potential was, however, not fully realized. The equalizing factors were stronger than the differentiating forces. / <p>Diss. (sammanfattning) Umeå : Umeå universitet, 1989, härtill 5 uppsatser</p> / digitalisering@umu
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The ethnographic meaning of narrative in identity formation : a collaborative ethnographyLemieux, Deborah L. January 2002 (has links)
In recent years the separation between ethnographic research and the ethnographic text have continued to collapse. No longer is the anthropologist the sole authority on determining the native's point of view. Anthropologists are now writing within newer collaborative frameworks-newer frameworks that continue to challenge who has the right to speak for whom. This shift in ethnographic writing allows us to explore culture even more deeply through the process of obtaining narratives that focus on dialoguing the encounter between ethnographer and consultant. With this developing ethnographic moment in mind, this thesis explored through the use of collaboratively-constructed ethnographic narratives the juxtaposition of a family's identity and its place within the context of a larger community identity. In the final analysis, the narratives brought to light a symbiotic connection that exists between family, community, and the larger world. / Department of Anthropology
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