Squamish Research Paper

Within the two passages, two Native American writers, N.S. Momaday and D. Brown, deliver two contrasting views on the Native American landscape and experience. Momaday’s awestruck diction and peaceful imagery revel in the seclusion of a scenario which promotes creation. On the other hand, Brown’s forlorn diction and passive tone mourn the lifeless landscape and loss of people forcibly detached from their land. While Momaday writes to explain the admirable beauty of Rainy Mountain, Brown writes to mourn the loss of life stripped in the barren landscape.

The long history between Native American and Europeans are a strained and bloody one. For the time of Columbus’s subsequent visits to the new world, native culture has

Of all the features upon the earth there are some ascribed with special significance. These features, whether caves, lakes, deserts, outcroppings, or something else entirely, hold tremendous relevance for the groups that dwell near them. Such beliefs in the worth and importance of such sites are entrusted from one passing generation to the next. These beliefs, and the physical objects they rest upon, become increasingly vital to that group’s identity as a people. One such group is the Teton Lakota of the Sioux Nation in South Dakota, an area that has been home to them for hundreds of years and, while their entire homeland is precious to them, of particular importance are the Black Hills, or Paha Sapa as they are called in Lakota.

The migration of European settlers and culture to North America is an often examined area. One aspect of this, however, is worthy of deeper analysis. The conquest of North America by Europeans and American settlers from the 16th to 19th centuries had a profound effect on the indigenous political landscape by defining a new relationship dynamic between natives and settlers, by upsetting existing native political, economic and military structures, and by establishing a paradigm where the indigenous peoples felt they had to resist the European and American incursions. The engaging and brilliant works of Andres Rensendez and Steve Inskeep, entitled respectively “A Land So Strange” and “Jacksonland”, provide excellent insights and aide to this analysis.

African-Americans in the South after the Civil War were new to the concept of freedom, yet that very small two syllable word meant a lot to them. Slaves were not considered as a piece of property that could be used and abused by their slaveholders anymore. Slaves families were separated by the effects of slavery, so the freed slaves immediately tried to reunite with their families. News finally reached Texas about slaves being freed on June 19th, 1865, also called Juneteenth. Juneteenth is considered one of the oldest known celebrations that commemorated the end of slavery in the United States. The news of the Emancipation Proclamation did not reach Texas until about two years after its public awareness because there was little Union

In understanding the importance of cultural continuance is it necessary to understand its connection and direct relationship to Canada’s long history of colonialization. Although western art places Indigenous history within in a complete pre-contact lens, Indigenous art and histories are connected and shaped by both pre-contact and post-contact worldviews which have influence and shaped various works and understandings. Yet, one significant separation between settler and Aboriginal world views that is important to notes in the role of cultural continuation is the difference to the linear event based view of history that western society is predicated on. As opposed to many Indigenous nations view of history as always within motion, not static

Soren C. Larson writes the second article, titled, Promoting Aboriginal Territoriality Through Interethnic Alliances: The Case of the Cheslatta T’en in Northern British Columbia. Larson worked for five years from 1998 to 2002 conducting ethnographic research on the Cheslatta T’en tribe in northern British Columbia. He conducted 82 formal interviews between himself and tribal as well as non-tribal members alike, as well as becoming integrated with the aboriginal

Issaquah, Washington is located in King County. Known for its rapidly growing suburb, Issaquah was ranked 2nd in the entire state of Washington and 89th in the nation. It was also ranked 6th out of 279 for population growth between the years of 2000 and 2005.

As I struggled to learn to kayak I pushed through the same water the Edisto’s paddles had touched. My experiences mirror those of Joseph Bruchac, in his work “At the End of Ridge Road.” Bruhac has a cabin in the country that is very close to “the homestead where [his] grandfather and his twelve brothers and sisters were born…Even closer to us are the unmarked burial places of Abenakis and Mohawks and Mohicans” (215-216). Bruhac’s modern home’s proximity to places of cultural importance for Native Americans shows that the way the land has been impacted and used by Native Americans should not be overlooked. The Native presence on the land is often overlooked since the Edisto people had all died from disease or war by the early 1700s. The Edisto people are often overlooked because of heavy focus on Civil War history in the area. The land that I’ve been walking for twenty years has an entire culture buried beneath it and I haven’t thought about it once. The Native Presence is not entirely gone. The Island’s infamous Captain Ron, a white man raised by the Cherokee, has had arrangements with my family for decades. Like the Edisto people before Ron uses the land to procure majority of the food his family eats. His children Rain, Tide, Marsh, and Wind learn these same skills and continue to grow up on Edisto Island.

As a student engaged in the American Education System the only time I was exposed to Native American folklore was when I was fortunate enough to take an American History course or read their stories in English class as examples to analyze. What we often times did not read, however, were the roles these folktales played as crucial to the customs of Native American society. Although, as I have begun to read more Native folktales within my undergraduate English course I can analyze the impact of folklore on the Native American Culture.

Across Canada and the United States there are many First Nations languages which are a part of the Algonquian language family, all of which with varying states of health. Although these languages share many characteristics of the Algonquian language family, the cultures, systems of beliefs, and geographic location of their respective Nations differentiate them. In being shaped by the landscape, cultures, and spirituality of the First Nations, the language brings the speakers closer to their land and traditions while reaffirming their identity as First Peoples. Using the Blackfoot Nation to further explore this concept, this paper will show that while language threads together First Nations culture, spirituality,

My upbringing took place in the city of Victoria located in British Columbia; a city recognized for its rich nature, island community, and predominant white population. This town-like-city is a small rural community constructed upon

The United States has been built on a land with a history of its own. Native Americans lived all throughout North America before colonization. Although some of them are long gone, they have not been forgotten. Native Americans have rich and diverse culture that has been preserved through stories, myths, songs, and legends; all passed down through generations. One of the most important themes in Native American literature is the relationship between people and nature. This plays a role in almost all of their stories. Two of these stories are “The Man to Send Rain Clouds” by Leslie Silko and “The Way to Rainy Mountain” by N. Scott Momaday. I will be comparing these stories and exploring similarities and differences in their

Native American literatures embrace the memories of creation stories, the tragic wisdom of native ceremonies, trickster narratives, and the outcome of chance and other occurrences in the most diverse cultures in the world. These distinctive literatures, eminent in both oral performances and in the imagination of written narratives, cannot be discovered in reductive social science translations or altogether understood in the historical constructions of culture in one common name. (Vizenor 1)

There are two types of relationships between permanence and place. Architectural distinction helps to particularize a place from its surroundings. It is a static permanence. It is related to physical relationship between the building and place, its endurance, firmness and stability. Second fundamental factor is time. Time is responsible to create long lasting dispositions resulting in notable events which help to create permanent traditions that are embedded to its place. This dynamic permanence is based on mental relationship between community and place, through consciousness, awareness and various activities related to it. (Tuan, 2014)