Don’t Run With The Clock, Walk With The Sun
In the cross-cultural relationship between Navajos and Indian traders, trading incorporated separate economic philosophies. Navajo communal “share all goods” values clashed with the capitalistic economic philosophy of the traders. These differences did not sway the necessity for survival. Instead, it provided the genuine opportunity for Navajos and Indian traders to share conditions and familiarity of the area in which they lived in. Navajos distrusted the economic aspect of the trading system. The economic dissimilarity of both cultures did not become resolved, because of the ideology. The Navajos’ and Indian traders’ essential need to cope with the day-to-day interactions increasingly overshadowed such discrepancies and enabled Navajos and Indian traders to survive under the same Southwestern skies. 1998 oral histories reveal diverse economic philosophies and engage the voices of Navajos and Indian traders.
The trading post provided the necessary space for the exchange of goods to pass daily. Carolyn Blair, who married a trader, Bradley Blair and worked side by side with her husband, recalls the interior of the trading post at Red Mesa. She described it as “a typical old-time trading post with the high counters, and things hanging from the roof, like saddles or, you know, the reins for the bridles and what not, pots and pans.” [i] Fran McNitt also described the interior with the high counter design, which gave the look of a, “bull-pen [used as] a place to stand, lean, squat or sit while in the process of trade, sociability, or reflection. On three sides were wooden counters eight inches to one foot higher and wider than store counters elsewhere; they were designed as barriers between customer and trader.” [ii] The “bull-pen” arena created a cultural barrier between Navajos and trader. This spatial arrangement of the trading post contributed to the economic “distrust” Navajos held toward Indian traders. By appearances, the trader’s well-stocked store gave the Navajo’s the clear impression they had amassed wealth and were not “sharing” it with the rest of the community.
As merchant, pawnbroker, and arts and crafts dealer, the Indian trader linked the outside world to the Navajo reservation. Indian traders’ livelihood depended on well-stocked shelves with all the imaginable goods that were likely to sustain the community throughout the various seasons, like coffee, flour, tobacco, cloth, and wool for the Navajo community at large. An Indian trader had to win the trust of Navajos, in order for the day–to-day transactions to run smoothly.
The Native Americans gave and received many items. One of the most important items that the Indians received was horses. Before horses, Indians had no way of carrying heavy loads from place to place. When the Europeans arrived in America, they gave them th...
Did you know that the Ancient Indian people of the Southwestern United States have dated back to the year 10,000 BC? First appearing toward the end of the last Ice Age, they were the first “Americans.” (Noble, 1998) When Christopher Columbus arrived in the America’s in 1492 and seeing the people of this land for the first time, he thought that he had landed in India, thus giving them the name “Indians.” (Noble, 1998) However, he was nowhere near India, or that region of the world. Because the Ancient Indians were nomadic people, (people who wondered the lands with no permanent home) through the years they developed, separated, and re-located their clans, developing into what we know today as the American Indian. One group or tribe, are the Hopi Indians. Although the Hopi are still a tribe today, mostly living in Arizona, their population, traditions, skills, and crafts have dwindled throughout the years. Let us sit back, relax, and explore the ancestor’s of the Hopi tribe and learn about their traditions, skill, and crafts.
And with that, Prometheus’ story ended, even as the story of Aphrodite and Hephaestus had just begun.
The objective of this article is to inform the reader about the Apalachee Indians interaction with the French, English, and Spanish forces, as well to show the lifestyle of the Apalachee Indians, in which he uses mainly primary resources for his article. One of the many conflicts stated in this article started with the Spanish disapproval of some of the Apalachee customs like “Tribal dancing featuring scalps taken in raids” (Covington, 1972) and also the act of scalping were outlawed by the village council, in which causes a revolt that turned out unsuccessful for the Indians. Therefor the Spanish punishes all the Apalachee men as well all the ones that were loyal to the Spanish by forcing them to contribute in labor which “was hard work
It had impressed the Native Americans and developed to be a custom to it.Therefore, they continued to trade with the Europeans especially the British and French. As Calloway said, “[it] made life easier, more comfortable, warmer, and more pleasurable”. As they continued to do business with Europeans, they started to, “developed or adopted new styles of clothes, and new ways of speaking, and they added new items to the things they used in their everyday lives.” For example, at Fort Hunter, a Mohawks were reportedly that they were living in exceptional way similar to the Europeans. As the result of having a relationship with them, Native Americans had started to lived in, “frame houses with Chimneys and painted windows, ate with spoons from pewter plates, drank from tea cups and punch bowls, combed their hair with ivory combs, ….” They started to perfer to live in a ‘modern’ home rather than the organic houses like the wigwam homes, longhouses, or teepees. Even with they changed their homestyle, they,“took new items and refashioned them into traditional designs….” Because it was either they did not understand the
...surance would open the door to possible rampant abuse by those perhaps seeking early insurance money or selfish relief from the financial or other burdens associated with such situations.
The colonial-era fur trade was a major component of the economy of early America and its overall development. North American Pelts and hides were in high demand and extremely valuable in Europe, where wearing fur provided warmth and social prestige. And for the Native Americans the use of European weapons, utensils, materials and other goods in exchange for furs were of great value as well. Cultural exchanges were increased and produced offspring used as intermediaries for networking and trade. Although fairly equal in societal benefit’s for both Native Americans and Europeans in the beginning, the Colonial American would later become the dominate society because of the fur trades.
These and many other cases have occurred in medical history, and many more are bound to occur. This ending of the anguish is called euthanasia. In order for the ethical concerns of the issue to be discussed, euthanasia needs to be defined, and the different classes of it understood. The discussion itself has to be based on a method of reasoning and logic. One of the sources of ethical rationale, and probably the major method of reasoning in some parts of the world, is religion. Different religions differ in their view of euthanasia, some share similarities while others differ completely.
Tribal migrations gave way to a thriving trading center and a Western Comanche upraise. The trading center facilitated trade among both tribes and foreigners, like French and Germans (260) . The Kiowa, Apache and Comanche are tribes known for creating the historical Plains economy (252). Well this is true, Hamalainen shares the new studies on how Western Comanche Indians operated a major trading enterprise. Comanche division took place in the 1740’s and 1750’s. Some went southeast to Texas and others went west to New Mexico, dividing into “specialized traders” and “ focused raiders” (257). Hamalainen states, “Western Comanche qualify better as specialized traders. The Eastern Comanche commercial system never became as extensive as that of their western relatives, for they focused increasingly on raiding the wealthy.” Hamalainen examines the importance of Western Comanches’ role as skilled distributors, their attempts to cut out the middlemen and their solid ability to communicate
There is a whole new approach to those who have chosen the path of death, where in 80-90% of cases patients change their minds. Palliative care is an approach to euthanasia that improves the quality of life of patients and their families facing the problems associated with a life-threatening illness through the prevention and relief of suffering, by means of early identification and treatment of pain and other problems, physical or emotional. However, in Belgium, this technique is disregarded as Belgium lawmakers vote for the “right to die” to be passed down to children. Through this bill, many questions are arising of whether children have the capacity to understand and make this final decision of their life. Sonja Develter, a palliative nurse specializing in end-of-life care for children, believes that “giving children a choice would mean they made decisions based on what they thought their families wanted to hear, and that it would be a terrible strain for children who may already feel they are a burden to their caregivers” (Smith-Spark and Magnay). Take Izabela Sacewicz for example. She is a young 18 year old girl with Huntington’s Disease, a neurological disease that reduces the life expectancy of children, but in adults, it results in uncontrolled movement, loss of thinking ability and death of brain cells. One day, her mother explains the process of euthanasia to her, asking if it is good or not good. Maybe shocking to advocates of euthanization for terminally ill patients, she replied with not good. Being a mother who has experienced life with a terminally ill child, Iwona believes that “Belgium lawmakers should focus on providing better support for families caring for children with terminal illnesses, rather than extend the right to die to children as five years old who
“No Mark I have better things to do” yelled mother furiously. Mother was still angry that Father and Tim were at war. Everything left her mind.
The product is placed at a lower level in the stores, hence does not catch the eye at first, display can be improved.
In the modern world of the twenty-first century, there are 195 recognized countries. Of these sovereign entities, Belgium currently is the only one to legally allow euthanasia for children of any age group. This has caused severe backlash from both Western and Eastern countries alike. The very idea of giving families with severe diseases the option of mercy killings is a serious concept. The critics are flabbergasted on why anyone would want a child to die this way. With a topic that is gaining more and more controversy every day, this issue should not be left in the wayside and neglected. At the end of the day, child euthanasia should be a legal option for those who face terminal disease.
Rachels states “The maintenance of life by artificial means is, in such cases, sadly pointless.” (107). Even though such statement may seem blunt, he mentions how both science and religion could agree seeing how both the Pope and the American Medical Association don’t oppose letting people die as much as they oppose killing. Rachels begins to constructs the practical consequences of the traditional view by presenting the three options to physicians can perform when dealing with terminal ill suffering patients. First case involves active euthanasia in which the physician provides the means for the transition into death usually by a lethal injection. The second option involves passive euthanasia in which the physician stop treating the patient so the disease eventually kills the patient. The third option involves continuing to treat the patient in order to sustain life. Rachel may accept passive euthanasia as he states “But the view which makes option two the top choice is a 'moderate' position that incorporates the worst, and not the best, of both extremes” (Rachels, 108). Yet even though Rachels may accept the passive euthanasia rather than actively killing or prolonging a life of suffering, he argues how both are morally equivalent. Rachels uses Dr. Anthony Shaw as a supporter of his view. Dr. Shaw supports the morality of letting infants die. They rather accompany the dying in their final moments than be the cause for their death in active euthanasia or be the intervening individual prolonging a life of
There are actions that we do in today’s society that is similar to euthanasia but is legal. For example, women terminate pregnancies in the womb for neurodegenerative diseases, malformations or defects, and effects that wouldn’t classify as a normal fetus. In Belgium, they discuss active euthanasia for fetuses diagnosed with severe epidermolysis bullosa to Down syndrome or spinal bifida (Hanson, 2015). Active euthanasia is agreed by physicians and both parents before performed. The Groningen protocol was created for children and infants with a hopeless prognosis and will encounter unbearable suffering. Pediatric euthanasia for spina bifida with comorbidities actually decreased from an estimated 15 cases annually to zero, mostly due to rises in the use of structural ultrasound examination at 20 weeks and increased terminations of pregnancies where spina bifida was distinguished (Hanson, 2015). Palliative care aims for healing for the remainder of medicine treatments and care for