PDF-(DOWNLOAD)-American Indian Medicine (Volume 95) (The Civilization of the American Indian

The purpose of this book says the author is to show the effect of Indian medicinal practices on white civilization Actually it achieves far more It discusses Indian theories of disease and methods of combating disease and even goes into the question of which diseases were indigenous and which were brought to the Indian by the white man It also lists Indian drugs that have won acceptance in the Pharmacopeia of the United States and the National FormularyThe influence of American Indian healing arts on the medicine and healing and pharmacology of the white man was considerable For example such drugs as insulin and penicillin were anticipated in rudimentary form by the aborigines Coca leaves were used as narcotics by Peruvian Indians hundreds of years before Carl Koller first used cocaine as a local anesthetic in 1884 All together about 170 medicines mostly botanical were contributed to the official compendia by Indians north of the Rio Grande about 50 more coming from natives of the LatinAmerican and Caribbean regionsImpressions and attitudes of early explorers settlers physicians botanists and others regarding Indian curative practices are reported by geographical regions with British French and Spanish colonies and the young United States separately treatedIndian theories of diseasesorcery taboo violation spirit intrusion soul loss unfulfilled dreams and desires and so on and shamanistic practices used to combat them are described Methods of treating all kinds of injuriesfrom fractures to snakebiteand even surgery are included The influence of Indian healing lore upon folk or domestic medicine as well as on the Indian doctors and patent medicines are discussed For the convenience of the reader an index of botanical names is provided together with a wide variety of illustrations The disproportionate attention that has been given to the superstitious and unscientific features of aboriginal medicine has tended to obscure its real contributions to American civilization. Month . 2014. “. Native Pride and Spirit: Yesterday, Today and Forever”. Theme . provided by. : . Society . of American Indian Government . Employees. National American Indian . Heritage Month. 2. Indian Studies . &. Wisconsin . Act . 31. What is Wisconsin Act 31?. The 1989-1991 biennial budget bill addressed several educational needs and included provisions requiring the study of Wisconsin American Indian history, culture, and tribal sovereignty of the federally-recognized tribes and bands in the state. . Progress in the struggle for equality. “Between 1960 and 1975, there was great progress in the struggle for political and social equality.” Assess the validity of this statement with respect to TWO of the following groups during that period.. Various Colonization Wars and Uprisings . The Inevitable Conflict: Technology vs. The Sacred. As the century turned, Africa began to emerge from a Dark Age stretching as far back as life on earth, into all the years that lay ahead - years of Renaissance, Enlightenment, Industry, and, if you will, Anxiety. It is fitting that Grogan made his symbolic trek (across Africa - 1891-92) as a survey for a railroad, the means through which foreign capital, the paraphernalia of technology, and foreigners themselves would enter. But because an incision is also a wound, the railroad was also the means through which the old life suppurated and poured out of Africa. This, then, is the tragic paradox of the white man's encroachment. The deeper he went into Africa, the faster the life flowed out of it, off the plains and out of the bush and into the cities, vanishing in acres of trophies and hides and carcasses. The coming of the white man, who imposed his steel tracks, his brains and his will, on the great continent was attended by glory and courage, ennobled by sacrifice, enriched by science and medicine and law. But it marked the beginning of the end in a land where nature herself had always been . The cultivation of the soul . or . mind. The . full “expression” of the unique “authentic” self.. A Heritage Rich in Culture. Columbus led the way. The European colonization of the Americas forever changed the lives and cultures of the Native Americans. In the 15th to 19th centuries, their populations were ravaged, by the privations of displacement, by disease, and in many cases by warfare with European groups and enslavement by them. The first Native American group encountered by Columbus, the 250,000 Arawaks of Haiti, were enslaved. Only 500 survived by the year 1550, and the group was extinct before 1650.. Key Concept 2.2. Key Concept 2.2. “European . colonization efforts in North America stimulated intercultural contact and intensified conflict between the various groups of colonizers and native peoples. . A Case Study in Civil Society Protest. CHANGING AMERICAN INDIAN POLICY. Open warfare, followed by treaty-making, beginning in 1778. Forced removal of Eastern Indians to west of the Mississippi River, the Indian Removal Act of 1830 (the “Trail of Tears”, beginning in 1831). Eric Meredith. OPI Data Analyst. 7/13/2017. Montana American Indian Student Achievement Data Report . 20,532 American Indian/Alaska Native students in Montana for 2016-2017. 14.0% of K-12 student population. Wisconsin Act 31. What is Wisconsin Act 31?. The 1989-1991 biennial budget bill addressed several educational needs and included provisions requiring the study of . American . Indian history, culture, and tribal sovereignty of the . WSU Plateau Center, Office of Native American Programs. Barbara Aston, MA (Wyandotte), Director/Tribal Liaison.. Ken Lokensgard, PhD. Asst. Director, Plateau Center for Research & Collaboration.. For at least two millennia before the advent of the Spaniards in 1519, there was a flourishing civilization in central Mexico. During that long span of time a cultural evolution took place which saw a high development of the arts and literature, the formulation of complex religious doctrines, systems of education, and diverse political and social organization.The rich documentation concerning these people, commonly called Aztecs, includes, in addition to a few codices written before the Conquest, thousands of folios in the Nahuatl or Aztec language written by natives after the Conquest. Adapting the Latin alphabet, which they had been taught by the missionary friars, to their native tongue, they recorded poems, chronicles, and traditions.The fundamental concepts of ancient Mexico presented and examined in this book have been taken from more than ninety original Aztec documents. They concern the origin of the universe and of life, conjectures on the mystery of God, the possibility of comprehending things beyond the realm of experience, life after death, and the meaning of education, history, and art. The philosophy of the Nahuatl wise men, which probably stemmed from the ancient doctrines and traditions of the Teotihuacans and Toltecs, quite often reveals profound intuition and in some instances is remarkably “modern.”This English edition is not a direct translation of the original Spanish, but an adaptation and rewriting of the text for the English-speaking reader. Voices from the Delaware Big House Ceremony examines and celebrates the Big House ceremony, the most important Delaware Indian religious observance to be documented historically. Edited by Robert S. Grumet, this compilation of essays offers diverse perspectives, from both historical documents and contemporary accounts, which shed light on the ceremony and its role in Delaware culture. As Grumet says, The many voices brought together in this book produce something more akin to a chorus than a chant.The annual fall festival known as the Gamwing (Big House) was the center of life for Delaware Indian communities in Pennsylvania, Ohio, and Indiana west to Ontario and Oklahoma. The last ceremony was performed by the Eastern Oklahoma Delaware community in 1924. Determined to preserve their traditions for future generations, Delaware Big House followers have worked with anthropologists to preserve Big House texts, rituals, songs, and sacred objects.Including commentaries by Delaware traditionalists from communities in Oklahoma, Wisconsin, and Ontario, where most descendants of the Big House Church live today, the volume also features an ethnographic description of the Big House ceremony and historical accounts dating from 1655 to 1984.Voices from the Delaware Big House Ceremony contributors and consultants are John Bierhorst, Ruthe Blalock Jones, Marlene Molly Miller, Michael Pace, Bruce L. Pearson, Terry J. Prewitt, James A. Rementer, and Darryl Stonefish. In this definitive work-a product of more than half a century of research and close observation-the noted anthropologist Omer C. Stewart provides a sweeping reconstruction of the rise of peyotism and the Native American Church. Although it is commonly known that the modern peyote religion became formalized around 1880 in western Oklahoma, it had roots in precontact American Indian ritual. Today it is practiced by thousands upon thousands of American Indians throughout the West.Long a subject of controversy, peyotism has become a unifying influence in Indian life, providing the basis for ceremonies, friendships, social gatherings, travel, marriage, and much more. As Stewart demonstrates, it has been a source of comfort and healing and a means of expression for a troubled people. Mention the name Seminole and most Americans think of the Florida segment of the tribe—Indian men in colorful shirts poling dugouts through the black waters of the Everglades and women sewing patchwork in palmetto-thatched chickees. But another Seminole population, much larger in numbers, lives in the prairie and scrub oak hill country of Oklahoma.Studies of the Oklahoma segment of the tribe have been few, and James H. Howard’s objective in writing this book has been to record the richness of Seminole culture in the West, presenting that culture as it is seen and interpreted by its more traditional members in Oklahoma today.Much of the Seminole culture is held in common, but many differences have grown up between the two groups since the “Trail of Tears” separated them in the 1830s. This does not necessarily mean greater acculturation to white ways by the Oklahoma Seminoles. In some instances the Oklahomans are the more traditional, in that they retain cultural forms mentioned in early records but long forgotten in Florida.Howard documents contributions from many persons, but the greatest amount of information came from Willie Lena, a Seminole town chief who lives in Wewoka, Oklahoma. Born in 1912 and reared by his conservative grandparents, Lena was shielded from the white culture during his childhood and carefully trained in Seminole ways and values. Recognized since his youth as a traditionalist leader, Lena has a lively intelligence, artistic talent, and a warm personality that have led him to serve as an enthusiastic ambassador of his own culture both to the younger generation of Seminoles and Creeks and to non-Indians as well.In a detailed report of Seminole culture as it is found in Oklahoma today, Howard has included chapters on herbal and non-herbal remedies, magic and witchcraft, supernaturals, the Green Corn Ceremony, the nighttime dances and other ceremonials, sports and games, mortuary practices, and other aspects of the Seminole world. Based on firsthand information and extensive fieldwork, Howard’s descriptions are appealing and immediate. He also displays extensive knowledge of the related literature, and parallel material recorded in earlier sources is often cited for comparison. Lena’s illustrations add further interest and authenticity to the book.Seminole culture, with its unique attitudes and beliefs and distinctly Southeastern Indian worldview, has persisted in spite of more than four hundred years of exposure to European and American culture. It is quite clear from the material presented in this book that there will continue to be American Indians in Oklahoma who proudly call themselves “Seminole” for many years to come.