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colonization with native americans
colonization with native americans
colonization with native americans
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Native Americans have suffered from one of America’s most profound ironies. The American Indians that held the lands of the Western Hemisphere for thousands of years have fallen victim to some of the worst environmental pollution. The degradation of their surrounding lands has either pushed them out of their homes, made their people sick, or more susceptible to disease. If toxic waste is being strategically placed near homes of Native Americans and other minority groups, then the government industry and military are committing a direct offense against environmental justice. Productions of capitalism and militarism are deteriorating the lands of American Indians and this ultimately is environmental racism. Starting from the beginning, natural resource consumption has been a process in environmental injustice. The Indian Removal Act passed in 1830 forced Americans Indians from the east to western reservations in a form of ethnic cleansing (Schaefer 146). Donald A. Grinde and Bruce E. Johansen, the authors of Ecocide of Native Americans: Environmental Destruction of Indian Lands and Peoples, make note of a specific quote that non-American Indian settlers phrased during the process, which is “kill the Indian, but save the man” (10). In the book they also point out an interesting fact about how the settlers spoke of the “final solution” well before the Nazis used the phrase. Anyhow, after reforming and internally colonizing Native Americans, the non-American Indian settlers pushed them even further into their corner. A specific occurrence would be the incident at the Great Sioux Reservation. Non-Indians were supposed to keep away from their land and not allowed to hunt. However, in 1874 non-Indians flooded the territory in search of... ... middle of paper ... ... U. of Arizona Press, 2001. Print. Grinde, Donald, and Bruce Johansen. Ecocide of Native America: Environmental Destruction of Indian Lands and Peoples. Santa Fe, NM: Clear Light Publishers, 1995. Print. Hooks, Gregory, and Chad Smith. “The Treadmill of Destruction: National Sacrifice Areas and Native Americans.” American Sociological Review 69.4 (2004): 558-575. EBSCO Host. Web. 01 December, 2009. LaDuke, Winona. All Our Relations: Native Struggles for Land and Life. Cambridge, MA: South End Press, 1999. Print. Schaefer, Richard, T. Racial and Ethnic Groups. 12th ed. Upper Saddle River: Prentice Hall, 2010. Print. Shriver, Thomas, and Gary Webb. “Rethinking the Scope of Environmental Injustice: Perceptions of Health Hazards in Rural Native American Community Exposed to Carbon Black.” Rural Sociology 74.2 (2009): 270-292. EBSCO Host. Web. 12 December, 2009.
Pages one to sixty- nine in Indian From The Inside: Native American Philosophy and Cultural Renewal by Dennis McPherson and J. Douglas Rabb, provides the beginning of an in-depth analysis of Native American cultural philosophy. It also states the ways in which western perspective has played a role in our understanding of Native American culture and similarities between Western culture and Native American culture. The section of reading can be divided into three lenses. The first section focus is on the theoretical understanding of self in respect to the space around us. The second section provides a historical background into the relationship between Native Americans and British colonial power. The last section focus is on the affiliation of otherworldliness that exist between
Native American’s place in United States history is not as simple as the story of innocent peace loving people forced off their lands by racist white Americans in a never-ending quest to quench their thirst for more land. Accordingly, attempts to simplify the indigenous experience to nothing more than victims of white aggression during the colonial period, and beyond, does an injustice to Native American history. As a result, historians hoping to shed light on the true history of native people during this period have brought new perceptive to the role Indians played in their own history. Consequently, the theme of power and whom controlled it over the course of Native American/European contact is being presented in new ways. Examining the evolving
War is always destructive and devastating for those involved leaving behind a trail of death and barren landscape leading to heartbreak and shattered lives. War has its subjugators and its defeated. One enjoys complete freedom and rights while the other has neither freedom nor rights. Defeated and broken is where the Eastern Woodland Indians found themselves after both the Seven Years' war and the American Revolution. The Europeans in their campaigns to garner control of the land used the native peoples to gain control and ultimately stripped the rightful owners of their land and freedoms. The remainder of this short paper will explore the losses experienced by the Eastern Woodland Indians during these wars and will answer the question of which war was more momentous in the loss experienced.
of Native American Culture as a Means of Reform,” American Indian Quarterly 26, no. 1
American Indians shaped their critique of modern America through their exposure to and experience with “civilized,” non-Indian American people. Because these Euro-Americans considered traditional Indian lifestyle savage, they sought to assimilate the Indians into their civilized culture. With the increase in industrialization, transportation systems, and the desire for valuable resources (such as coal, gold, etc.) on Indian-occupied land, modern Americans had an excuse for “the advancement of the human race” (9). Euro-Americans moved Indians onto reservations, controlled their education and practice of religion, depleted their land, and erased many of their freedoms. The national result of this “conquest of Indian communities” was a steady decrease of Indian populations and drastic increase in non-Indian populations during the nineteenth century (9). It is natural that many American Indians felt fearful that their culture and people were slowly vanishing. Modern America to American Indians meant the destruction of their cultural pride and demise of their way of life.
Shetler, in the book Seeds of Change: Five Hundred Years Since Columbus, supports the myth that the new world was an unspoiled paradise by stating that " Native people were transparent in the landscape, living as natural elements of the ecosphere. Their world…was a world of barely perceptible human disturbances"(Shetler 1991). Sale contends that the Indians had a benign effect and refering to them as the "Ecological Indian".(Sale 1990) These are fine examples of the new way of portraying the Native Americans as "Noble Savages". There is no question that the Europeans had a more obvious influence on the landscape than the American Indian, but the notion that the Native Americans were "transparent" or "benign" to the landscape is an absurd over exaggeration. When in fact, "twenty million indigenous people were hunting gathering, burning, tilling, and otherwise managing North America"(Anderson 1991). It is not the intention of this paper to claim the American Indians did more harm to the environment than the European Settlers, but one important notion that must be understood before proceeding is that "even though a landscape may appear green it is not in indicator of natural ecology". It is the intention of this paper to show that the Native Americans had a significant impact on the ecology of the Eastern North American Landscape, which is unknown to many scholars.
According to Gordon Walker there are three concepts of justice: Distributive, which conceives justice in terms of the distribution or sharing out of goods (resources) and bads (harm and risk), Procedural, which conceives justice in terms of the way in which decisions are made, who is involved and has influence, and finally justice as recognition, which conceives justice in terms of who is given respect and who is and isn’t valued (Walker, 10-11). In this particular case study I believe that all aspects of justice need to be discussed in order to fully obtain overall environmental justice for the Standing Rock Sioux tribe. For there is not one aspect of justice that is actively being represented in this case study. The three concepts of justice for the Standing Rock Sioux Tribe will be approached through
The systematic racism and discrimination in America has long lasting effects that began back when Europeans first stepped foot on American soil is still visible today but only not written into the law. This racism has lead to very specific consequences on the Native people in today’s modern world, and while the racism is maybe not as obvious it is still very present. These modern Native peoples fight against the feeling of community as a Native person, and feeling entirely alone and not a part of it. The poem “The Reservation” by Susan Cloud and “The Real Indian Leans Against” by Chrystos examine the different effects and different settings of how their cultures survived but also how so much was lost for them within their own identity.
Throughout the United States, communities of color have been the dumping grounds for waste disposal and a space for manufacturing industries to sustain the pollution of lands. Cultural practices and government policies prolong and contribute to the ongoing cycle of environmental racism. Waste products increase as industry expands, and this creates a toxic waste for humans, animals, and plants. In most of these affected communities, there are not enough clinics or education to raise awareness on these matters. This is essentially problematic for Native people that depend on natural law for food and survival.
In the late 1870’s, while the American-Indian war was still being fought, another war began against Native American culture. It began when the American government took Native American children away from the families and placed them into boarding schools that were far from their homes and taught them the ways of the white man. Native Americans have since struggled to survive on the lands where they were placed many years ago, a place of destitution and mostly despair. Reservations are amongst the poorest places in the Western hemisphere. They have the highest rates of addiction, domestic violence, and suicide in the United States. Is this a situation of cause and effect; and is there hope for a better future for those that seem to be haunted by the past?
In the early 1830s, “nearly 125,000 Native Americans lived on millions of acres of land in Georgia, Tennessee, Alabama, North Carolina, and Florida” . These were areas of land that the American Indian people and their ancestors had occupied and cultivated for generations. However, to many White Americ...
As a White American, I have been virtually unaware of the harsh living conditions that Native Americans have been enduring. This past summer I was fishing and camping at a resort in northwestern Minnesota with my family. I realized that this resort was located on the White Earth Indian Reservation. As I drove around the towns that the resort was near, I saw that the Native Americans were terribly poverty-stricken. Besides the resort that my family and I were staying at and a small casino that was nearby, most of the buildings and houses were in poor condition. The majority of the houses were trailers and not something that I would call “livable.” This raised a few questions in my mind: Why are people on Indian reservations living this way and what other things besides housing are Native Americans lacking? As I began research on these questions, I found three major issues. Poverty, health, and education are three tribulations that, at this point, remain broken on American Indian reservations.
For example, the influx of mining corporations into the Indian reservations meant that the families of miners joined the community. The resultant effect was racism and even the educational system of the Indians was affected because they were directed to schools in the border towns. In Gail Small’s words, “I never experienced so much racism before and never heard some of those words before” (LaDuke 1999, 85). The white men did not like the Indians and so refused to hire them, thereby causing unemployment, and increasing poverty. LaDuke also discusses the issue of urban based environmental movements who seem so engrossed in the bigger struggles like climate change, that they do not give much thought to native struggles like that of the Northern Cheyennes (1999, 88). This brings up the issue of how potent grass root movements like Native Action can be because they share the same history, experience, culture, and struggles of the very same people they
Sandefur, G. (n.d.). American Indian reservations: The first underclass areas? Retrieved April 28, 2014, from http://www.irp.wisc.edu/publications/focus/pdfs/foc121f.pdf
Most Americans conjure imagery of a planet replete with pristine wilderness, crystal blue oceans, fresh air, and verdant forests when they think about the natural environment. In recent decades, this description is becoming increasingly applicable only to certain areas of the United States because poor and minority communities are overwhelmingly subjected to dangerous environmental hazards. As such, the concept of environmental racism has become a major issue affecting every aspect of their lives because of their placement and proximity to environmentally dangerous areas such as landfills, toxic waste sites, and other forms of pollution. The environmental justice movement seeks to remedy this problem by recognizing the direct link between economic, environmental, race, and health issues. The biggest aim of environmental justice is for all people to live, work, and play in clean, and environmentally safe communities. However, in mainstream American environmentalism, poor and minority communities are typically ignored in environmental communication because their white counterparts dominate the discourse. Recent scholarship suggests that people of color play a crucial role in fighting environmental discrimination because their cultural traditions, experiences, and histories allow them to uniquely communicate environmental risk and health concerns within their communities.