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Bouleversements démographiques, pressions assimilatrices, défaites militaires et rivalités territoriales : ce mémoire étudie les transformations que connaît la société Cherokee sous l’impulsion de ces forces au cours du «long XVIIIe siècle» qui débute avec l’intensification des contacts avec les colons anglais vers 1700 et qui se termine avec la déportation des Cherokees vers l’Indian Territory, dans l’actuel Oklahoma, à la fin des années 1830. Son regard porte principalement la centralisation des institutions politiques, la transformation des règles qui définissent l’appartenance à la nation, et l’évolution des rôles des genres dans la famille et dans l’économie pendant la période entre la signature du traité de paix de 1794 et l’adoption par les Cherokees d’une Constitution fortement inspirée de celle des États-Unis, en 1827. / Demographic shifts, pressures to assimilate, military disasters, and territorial rivalries : this thesis studies how Cherokee society was transformed by these forces during the «long 18th century» that began with the intensification of contacts with European settlers in the early 1700s and that ended with the Cherokees’ removal to the Indian Territory (located in today’s Oklahoma) in the late 1830s. It focuses on the centralisation of political institutions, the transformation of the rules governing tribal membership and acceptance, and the changing roles of men and women in the family and in the Cherokee economy, primarily between the signing of the 1794 peace treaty with the United States and the adoption of a Constitutional government by the Cherokee Nation in 1827.

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This project interrogates how religious performance, either authentic or contrived, aids in the quest for freedom for oppressed peoples; how the rhetoric of the Enlightenment era pervades literatures delivered or written by Native Americans and African Americans; and how religious modes, such as evoking scripture, performing sacrifices, or relying upon providence, assist oppressed populations in their roles as early American authors and speakers. Even though the African American and Native American populations of early America before the eighteenth century were denied access to rights and freedom, they learned to manipulate these imposed constraints--renouncing the expectation that they should be subordinate and silent--to assert their independent bodies, voices, and spiritual identities through the use of literary expression. These performative strategies, such as self-fashioning, commanding language, destabilizing republican rhetoric, or revising narrative forms, become the tools used to present three significant strands of identity: the individual person, the racialized person, and the spiritual person. As each author resists the imposed restrictions of early American ideology and the resulting expectation of inferior behavior, he/she displays abilities within literature (oral and written forms) denied him/her by the political systems of the early republican and early national eras. Specifically, they each represent themselves in three ways: first, as a unique individual with differentiated abilities, exceptionalities, and personality; second, as a person with distinct value, regardless of skin color, cultural difference, or gender; and third, as a sanctified and redeemed Christian, guaranteed agency and inheritance through the family of God. Furthermore, the use of religion and spirituality allows these authors the opportunity to function as active agents who were adapting specific verbal and physical methods of self-fashioning through particular literary strategies. Doing so demonstrates that they were not the unrefined and unfeeling individuals that early American political and social restrictions had made them--that instead they were intellectually and morally capable of making both physical and spiritual contributions to society while reciprocally deserving to possess the liberties and freedoms denied them.

This study was designed to determine the effectiveness of the 10-week filial therapy model as an intervention for Native American parents and their children residing on the Flathead Reservation in Montana. Filial therapy is an approach used by play therapists to train parents to be therapeutic agents with their own children. Parents are taught basic child-centered play therapy skills and practice those skills during weekly play sessions with their children. The purpose of this study was to determine if filial therapy is effective in: 1) increasing parental acceptance of Native Americans residing on the Flathead Reservation of their children; 2) reducing the stress level of those parents; 3) improving empathic behaviors of those parents toward their children; 4) changing the play behaviors of children with their parents who participated in the training; and, 5) enhancing the self-concept of those children. The experimental group parents (N=11) received 10 weekly 2-hour filial therapy training sessions and participated in weekly 30-minute play sessions with one of their children. The control group (N=10) received no treatment during the 10 weeks. All adult participants completed the Porter Parental Acceptance Scale and the Parenting Stress Index. Child participants completed the Joseph Pre-school and Primary Self Concept Screening Test. Parent and child participants were videotaped playing together in 20-minute videotaped play sessions before and after the training to measure empathic behavior in parent-child interactions and desirable play behaviors in children. Analyses of Covariance revealed that the Native American parents in the experimental group significantly increased their level of empathy in their interactions with their children. Experimental group children significantly increased their level of desirable play behaviors with their parents. Although parental acceptance, parental stress, and children's self concept did not improve significantly, all measures indicated positive trends. In addition, this study gives rise to questions regarding the suitability of current self concept measurement instruments for Native American children and possible cultural differences in parent stress and parental acceptance.

This study compares USA and Swedish laws on Native Americans and Sami. Indigenous peoples are known to have inadequate rights because they are discriminated against. This is why the study has focused on examining what their rights look like and whether it is the implementation of the laws that has caused the high risk of discrimination. The study has focused on three areas: discrimination, self-determination and assimilation. the study has been based on these three areas when we look at the laws to see how it is in these areas among indigenous peoples. The approach will be to review the laws and compare them with similar laws in both countries, to see what similarities and differences there are around the laws of indigenous peoples. The different laws that the study will be going through in Sweden are Nationella minoriteter and minoritetspråk, Rennäringslagen and Sametingslagen and the US laws are the General allotment act, the Indian civil rights act, the Indian reorganization act and Native American language act. The results showed that the laws have some similarities but also large differences, because of the different forms of governments the countries have. One example of this is in the USA they have allot of power far down among the levels such as the states themselves and Native Americans own governments and courts, where they have the power to judge people and enforce laws. In Sweden the largest power exists in the parliament and the Sami there for do not have their own courts or governments where they have the power that Native Americans have. It also showed that many of the laws have changed some over the years, some more than others, but it turns out that it does not matter so much when they still have not made enough significant changes that help the indigenous peoples.

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Indiana University-Purdue University Indianapolis (IUPUI) / Diabetes is a significant health problem in the United States which disproportionately affects Native Americans. Despite many new prevention and intervention programs, there has been a prolific increase in the incidence of diabetes among Native Americans. The purpose of this qualitative study was to explore the experience of Coeur d’Alene tribal members living with type 2 diabetes using a Heideggerian hermeneutic framework. Participants were recruited through the local diabetes educator at the tribal clinic using purposive and snowball sampling. Individual interviews were conducted with ten Coeur d’Alene tribal members whom had type 2 diabetes and were willing to share their stories of about living with diabetes. Participants ranged in age from 26-86. Interviews lasted from 25-90 minutes and focused on gathering stories about their daily life with their diabetes, and barriers and supports to their diabetes self-management. These became the data for hermeneutic interpretations. Individual transcripts were read and reread for initial themes. Next, comparisons between and across transcripts were done through interpretive emersion into the texts. Emerging themes and patterns were brought before a group of qualitative nurse researchers and doctoral students as a means of cross-checking and validating interpretations. Perseverance was the overarching pattern in the stories of living with diabetes in the world of Schitsu’umsh. The four themes that emerged under the umbrella of perseverance were valuing tribal traditions, being inattentively caring, struggling with disease burdens, and experiencing tensions in patient-provider relations. Living with diabetes in the world of the Schitsu’umsh was always a tenuous balancing act. There was an ever present dialectic tension between strengths and barriers underlying their daily struggles for balance. By increasing our understanding of Native American experiences of living with diabetes, collaborative partnerships can be developed with the tribes to address these barriers to diabetes self-management and to develop culturally relevant diabetes education programs. There is also a need to address cultural competence by the health care community and to work at eliminating biases and prejudice in our healthcare system. This work brings new cultural understandings of what it means to live with diabetes in one Native American group.

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