Native American Assimilation

Education has been a topic of controversy for many years now, and will continue to be for years to come. The modern American society is best defined by its education. A good part of the average person’s life is spent at school, going to school, and paying for school. However, even though education is so obviously very important, there are many groups in America that are getting shorted. The Native Americans are a key group that has struggled the most. The largest obstacle they face is lack of proper education. The standard educational practices being used for the instruction of Native American peoples are not effective. There are many pieces to this road-block, and many solutions. This can be rectified by having more culturally

Native Americans have been neglected, abused, and tormented since the 1700’s when their land was abruptly invaded by Europeans. Europeans declared this “unknown” territory to be their property from then forward and did anything and everything to make sure this would happen. This included forced assimilation, where Natives were stripped of their cultural traditions and forced to assimilate to an english speaking, westernized culture (McLeigh, 2010). This included taking children from their families and sending them to boarding school to learn a new language, new cultural traditions, and new religious practices. Starting in 1860 and lasting until 1970, children were taken from their families at a young age and often lost touch with their family

With waves of the American population moving westward, government attempted to assimilate, or integrate, Native Americans into American society. Their goal was for Native Americans to live and behave like white Americans, and for them “to cast off their savage habits and become an interesting, civilized, and Christian community” (Doc 9). Children were sent to boarding schools where they were given new clothes and haircuts, and taught English, Christianity, and American ways of life (Doc 13). While many Americans believed this would be good for the Native Americans, it effectively destroyed their culture and identity. By forcing them to learn English, they were unable to communicate the concepts, beliefs, and ideas their languages were based on. Americans did not consider the fact that English could not substitute for Native languages, because they are based on different realities, histories, and cultures (Doc 3). Assimilation turned the lives of Native Americans upside-down, forcing them to give up ideas and beliefs they had been practicing their whole lives, without any say. Slowly, Native American culture and lifestyle faded until it was nearly

In her book American Indian Stories, Zitkala-Sa's central role as both an activist and writer surfaces, which uniquely combines autobiography and fiction and represents an attempt to merge cultural critique with aesthetic form, especially surrounding such fundamental matters as religion. In the tradition of sentimental, autobiographical fiction, this work addresses keen issues for American Indians' dilemmas with assimilation. In Parts IV and V of "School Days," for example, she vividly describes a little girl's nightmares of paleface devils and delineates her bitterness when her classmate died with an open Bible on her bed. In this groundbreaking scene, she inverts the allegation of Indian religion as superstition by labeling

Zitkala-Sa’s The School Days of an Indian Girl is an autobiography that was published in the Atlantic Monthly in 1901. The autobiography in detail describes her experience in her community, the Yankton Indian Reservation in South Dakota as a child and later her journey ravelling with European-American missionaries to attend a Quaker Missionary School that teaches speaking, reading and writing in English. Upon her arrival at the missionary led school, Sa felt ostracized, fearful, and terrified of every little adjustment or ordeal that appeared to be foreign or unknown to her based upon her cultural identity and heritage. Her trauma often led to many nights where she would sob and cry herself to sleep. Her daunting experiences of having her heritage ripped away ensued when Sa caught word that her “long and heavy” hair was to be cut (314). From the teachings from her Mother, Sa understood that “only the unskilled warriors who were captured had their hair shingled by the enemy” (314). She cried and shook her head with anguish but as her thick braids were cut she then “lost her spirit” (315).

In Alexie “Do Not Go Gentle,” there is a recurring element of assimilation for the Native Americans. I will be discussing how it is problematic as it shows how the underlying issue of societal pressure towards the Native Americans freedom and liberty as a human being. In the article, “Italian American Identity: To Be or Not To Be” Michael Parenti focuses on the subject of acculturation and assimilation being formed in the United States. This article goes hand in hand with Alexie “Do Not Go Gentle” with race domination being a factor in assimilation against the minorities versus the larger society.

Throughout all of Minnesota’s history, assimilation of culture has been present. In Minnesota’s early history (pre-1880), the assimilation of culture was sometimes voluntary and sometimes involuntary. This same trend continues in the modern history of the state (post-1880). For the Native Americans in the state, assimilation was involuntary and mandatory for them, and especially for the young Native Americans. One example of forced Native American assimilation is the “Indian boarding schools” for young Native Americans (Laliberte, Natives, Neighbors, and the National Game, 2010). These purpose of these schools was to ‘civilize’ the Native Americans and force them to adopt western culture, like English and Christianity (Laliberte, Natives, Neighbors, and the National Game, 2010). The process of assimilating Native Americans picked up intensity during the 1880s (Laliberte, Natives, Neighbors, and the National Game,

Once Zitkala-Sa begins her transformation at the missionary, she notices the whitewashing of many Indian girls, “a line of girls who were marching into the dining room. These girls wore sleeved aprons and shingled hair” (p. 1134). This shows the atmosphere of the school. The description of the girls, was the first instance when Zitkala-Sa experienced culture shock. Zitkala-Sa has never seen something so inappropriate, “I looked at the girls, who seemed not to care that they were even more immodestly dressed than I, in their tightly fitting clothes” (p.1135). This also proves that the missionary was ignorant to understand that it takes time to adjust the children into a culture that they are not familiar with. White missionary used unhuman techniques in order to force an entire civilization into a more ideal one. The significance of the “Shingled hair” plays a huge part in “The Impressions of an Indian Childhood” because it indicates bravery, and honor within Zitkala-Sa’s tribe. When Zitkala-Sa is forced into getting her hair cut, was the final indication of loss of identity. The removal of her

Native Americans have had a long history of resistance to the social and cultural assimilation into white culture. By employing various creative strategies, Native Americans have attempted to cope with the changes stemming from the European colonial movement into the Americas. There are fundamental differences in world views and cultural and social orders between Indians and Europeans, which contributed to conservatism in Native American cultures. In this paper, two aspects of such cultural and institutional differences of Native American societies will be examined: holistic Native American beliefs versus dualistic world views and harmony versus domination. These two aspects are important in terms of explaining changes (or lack thereof) in

Zitkala returned to the reservation with a different mindset than when she left. She became “culturally unhinged” from her Native American lifestyle. Zitkala regretted not going to the western plains to be with her mother. However, she accepted the student body who had a strong prejudice of her people and continued her education to receive a diploma.

However, the new Americanized outward appearance stripped the Indian children of their individuality and cultural identity. The accounts of Zitkala-Sa Sioux and Lilly Quoetone Nahwooksy demonstrate this assault on the children's’ native identity. While Zitkala-Sa Sioux attended the Quaker missionary school in Wabash Indiana at age eight, her beautiful long hair was cut against her will, which was considered an act of great injustice in her culture. She had been taught that “only unskilled warriors who were captured had their hair shingled by an enemy,”

Through the years minority groups have long endured repression, poverty, and discrimination. A prime example of such a group is the Native Americans. They had their own land and fundamental way of life stripped from them almost unceasingly for decades. Although they were the real “natives” of the land, they were driven off by the government and coerced to assimilate to the white man’s way. Unfortunately, the persecution of the Natives was primarily based on the prevalent greed for money and power. This past impeded the Native American’s preservation of their culture as many were obviated of the right to speak the native language and dress in traditional clothing. Because of this cultural expulsion, among other

Many Native Americans opposed the termination and assimilation policies for several reasons. One reason was the fear of a return of the land grab of past and Native Americans forced migration. In New Mexico and Arizona Native American did not have the right to vote, which created a political outcry due to the United States stand on democracy world-wide.

Returning to Zitkala-Sa, we can see how her work strongly contests Turner’s ideas about what it means to be “evolved.” At home in the west, Zitkala-Sa and her family and friends had well-established, respected customs for everything: food collection, meal preparation, hairstyles, fashion, crafting, storytelling, religion, and more. Without recognizing this point we risk falling into the same mindset as Turner, in believing that Indian culture was primitive at best and nonexistent at worst. Conversely, at boarding school, Zitkala-Sa and her fellow Native American peers are forced to learn a new language, cut their hair short, wear “immodest” clothes, and indoctrinate themselves into Christianity, among other things. In Turner’s eyes, this may seem like the natural course of action in the “procession of civilization” (32), but to Zitkala-Sa, these experiences left her feeling like a “mummy,” chained up prior to her “burial” (Zitkala-Sa 97.) She states that it was “inbred in [her] to suffer in silence” at the hands of the “civilizing machine” (96), and remarks that she often “wept in secret, wishing [she] had gone West, to be nourished by [her] mother’s love, instead of remaining

There is often the misconception by many non-Indigenous and even some Indigenous Canadian citizens that Indigenous people have somehow been given preferential treatment because of their rights to free education, medical service, and hunting and fishing rights (Mclean, 2017.) The history however has been largely stacked against this inaccurate notion, from the establishment of treaties in the interest of European trading benefit to the acts governing the apparent validity of Indigenous peoples' very identity, the case could not be made further to the contrary that the Indigenous population has somehow received an unfair advantage over the rest of the Canadian population. So what has led to the attitude that Indigenous people are somehow not