In this innovative history, Paige Raibmon examines the political ramifications of ideas about “real Indians.” Focusing on the Northwest Coast in the late nineteenth century and early twentieth, she describes how government officials, missionaries, anthropologists, reformers, settlers, and tourists developed definitions of Indian authenticity based on such binaries as Indian versus White, traditional versus modern, and uncivilized versus civilized. They recognized as authentic only those expressions of “Indianness” that conformed to their limited definitions and reflected their sense of colonial legitimacy and racial superiority. Raibmon shows that Whites and Aboriginals were collaborators—albeit unequal ones—in the politics of authenticity. Non-Aboriginal people employed definitions of Indian culture that limited Aboriginal claims to resources, land, and sovereignty, while Aboriginals utilized those same definitions to access the social, political, and economic means necessary for their survival under colonialism. Drawing on research in newspapers, magazines, agency and missionary records, memoirs, and diaries, Raibmon combines cultural and labor history. She looks at three historical episodes: the participation of a group of Kwakwaka’wakw from Vancouver in the 1893 World’s Columbian Exposition in Chicago; the work of migrant Aboriginal laborers in the hop fields of Puget Sound; and the legal efforts of Tlingit artist Rudolph Walton to have his mixed-race step-children admitted to the white public school in Sitka, Alaska. Together these episodes reveal the consequences of outsiders’ attempts to define authentic Aboriginal culture. Raibmon argues that Aboriginal culture is much more than the reproduction of rituals; it also lies in the means by which Aboriginal people generate new and meaningful ways of identifying their place in a changing modern environment.
But where the hobbyists held knowledge, Indians held ancestry. By midcentury the hobbyist and film circles were defining authentic Indians as those with a high blood quantum. Yet blood quantum measurements were neither Indigenous nor ...
In this illustrated guide, experts from Smithsonian's National Museum of the American Indian debunk common myths and answer frequently asked questions about Native Americans past and present.
The pressure from both inside and outside of this community to be "authentic" Indians creates turmoil for these tribes who find themselves constantly explaining and defending their Native American identity.
That is to say , the political interventions and social provocations exemplified by the artists in this collection demonstrate an attitude toward art and form that can be characterized as " tactical , " adopting a term used by Michel de ...
The strongest link between them was their shared quest for authenticity. ... For more on issues related to Indian authenticity see Deloria, Playing Indian; Paige Raibmon, Authentic Indians: Episodes of Encounter from the Late ...
Thirty-three black-and-white drawings representing aspects of the culture and society of Indians of the Northwest coast.
Raibmon, Authentic Indians, 91. 67. Seattle pioneer reminiscence inPaige Raibmon,“ThePractice ofEveryday Colonialism: Indigenous Womenat Work in the Hop Fieldsand Tourist Industry ofPugetSound,” Labor: Studiesin WorkingClass Historyof ...
An Annotated Bibliography of American Indian and Eskimo Autobiographies . Lincoln : University of Nebraska Press , 1981 . ... Black Elk Speaks : Being the Life Story of a Holy Man of the Oglala Sioux , as told to John Neihardt .
Conversations with Louise Erdrich & Michael Dorris . Jackson , MS : University Press of Mississippi , 1994 . --- “ An Interview with Michael Dorris . ” Rpt . Conversations with Louise Erdrich & Michael Dorris .
Alexandra Harmon examines seven such instances of Indian affluence and the dilemmas they presented both for Native Americans and for Euro-Americans--dilemmas rooted in the colonial origins of the modern American economy.