Search results for 'Indians, Treatment of History' (try it on Scholar)

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  1. Daniel R. Brunstetter (2012). Tensions of Modernity: Las Casas and His Legacy in the French Enlightenment. Routledge.score: 123.0
    Modernity and the other: a story of inequality -- Locating the other in the political debates of early modernity -- Thinking and rethinking the equality of the other: Vitoria, Sepúlveda and the true barbarians -- Las Casas and the other: the tension between equality and cultural othercide -- From the civilizing mission to irreconcilable alterity: the changing perception of the Indians in the French Enlightenment -- The other side of modernity: legitimizing the transition from cultural othercide to physical othercide -- (...)
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  2. John Hausdoerffer (2009). Catlin's Lament: Indians, Manifest Destiny, and the Ethics of Nature. University Press of Kansas.score: 93.0
    Preface -- Introduction. Catlin, ethics, and ideology in the Age of Jackson -- 1. Catlin's epiphany -- 2. Catlin's gaze -- 3. Catlin's lament -- 4. Catlin's tragedy : Catlin in Europe -- Conclusion. Catlin's fetish : rethinking Catlin's role in environmental thought -- Notes -- Works cited -- Index.
     
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  3. Jane Tompkins (1986). "Indians": Textualism, Morality, and the Problem of History. Critical Inquiry 13 (1):101.score: 85.5
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  4. Huang Shaoxiang (1982). The Primitive Society of the North American Indians is Not U.S. Ancient History. Chinese Studies in History 16 (1):39-58.score: 84.0
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  5. William C. Bradford (2006). Acknowledging and Rectifying the Genocide of American Indians: "Why is It That They Carry Their Lives on Their Fingernails?". Metaphilosophy 37 (3-4):515–543.score: 60.0
  6. González Ibarra & Juan de Dios (2009). La Conquista Humanística de la Nueva España. Fontamara.score: 54.0
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  7. Michael Cardy (1992). The Smell of Victory: A Typology of Reification in French Discourse on North-American Indians. History of European Ideas 15 (1-3):393-398.score: 48.0
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  8. Noor Iqbal (2010). 'Civilizing the Warlike Indians:' A Confrontation of the Rutherford Library's Glyde Mural. Constellations 1 (2).score: 48.0
    The Glyde mural in the University of Alberta’s Rutherford Library is a testament to the history of Alberta as it was understood by white society in the 1950s. A contemporary viewer described the painting as depicting “the civilizing influences in the early life of the Province.” The prominent historical heroes in the mural represent the main institutions that were involved in this process of ‘civilizing the savages'. An artefact of modern colonial racism, it has overshadowed the threshold of the (...)
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  9. Matthew Lauzon (2008). Welsh Indians and Savage Scots: History, Antiquarianism, and Indian Languages in 18th-Century Britain. History of European Ideas 34 (3):250-269.score: 48.0
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  10. Diego von Vacano (2012). Las Casas and the Birth of Race. History of Political Thought 33 (3):401-426.score: 48.0
    One of the central problems of modernity has been the role race plays in politics. However, we are still not sure where the concept of race first emerges in the history of political thought. I argue that the first theorist to lay the grounds for a racial conception in politics is the Spanish Dominican friar Bartolomé de Las Casas. In his effort to defend the 'rights' of the Amerindians, Las Casas constructs racial categories through his rhetorical enterprise. Rather than (...)
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  11. June E. Downey (1927). Types of Dextrality Among North American Indians. Journal of Experimental Psychology 10 (6):478.score: 45.0
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  12. T. R. Garth (1922). The Color Preferences of Five Hundred and Fifty-Nine Full-Blood Indians. Journal of Experimental Psychology 5 (6):392.score: 45.0
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  13. Joris Gielen, Sushma Bhatnagar, Seema Mishra, Arvind K. Chaturvedi, Harmala Gupta, Ambika Rajvanshi, Stef Van den Branden & Bert Broeckaert (2011). Can Curative or Life-Sustaining Treatment Be Withheld or Withdrawn? The Opinions and Views of Indian Palliative-Care Nurses and Physicians. Medicine, Health Care and Philosophy 14 (1):5-18.score: 44.0
    Introduction: Decisions to withdraw or withhold curative or life-sustaining treatment can have a huge impact on the symptoms which the palliative-care team has to control. Palliative-care patients and their relatives may also turn to palliative-care physicians and nurses for advice regarding these treatments. We wanted to assess Indian palliative-care nurses and physicians’ attitudes towards withholding and withdrawal of curative or life-sustaining treatment. Method: From May to September 2008, we interviewed 14 physicians and 13 nurses working in different palliative-care (...)
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  14. Lisa M. Poupart (2003). The Familiar Face of Genocide: Internalized Oppression Among American Indians. Hypatia 18 (2):86-100.score: 42.0
    : Virtually nonexistent in traditional American Indian communities, today American Indian women and children experience family violence at rates similar to those of the dominant culture. This article explores violence within American Indian communities as an expression of internalized oppression and as an extension of Euro-American violence against American Indian nations.
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  15. Mácha Pøemysl (2010). The Rise of the Purhepechan Nation: Democratization, Economic Restructuring and Ethnic Revival Among the Purhepecha Indians of Michoacán, Mexico. Journal for the Study of Religions and Ideologies 2 (5):83-102.score: 42.0
    This paper seeks to identify the common conditions which have supported nation formation in Mexico, abstract the specifics of the Purhepechan case to account for the degree of its advancement in contrast with other ethno-political movements in Mexico, and contextualize the regional trends vis-a- vis the ideological transformations at the level of the individual and the community. In our paper we will pay special attention to two extraordinary phenomena: the rise and discourse of the organiza- tion Ireta P’orheecheri - Purhepechan (...)
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  16. James P. Sterba (1996). Understanding Evil: American Slavery, the Holocaust, and the Conquest of the American Indians:Vessels of Evil: American Slavery and the Holocaust. Laurence Mordekhai Thomas. Ethics 106 (2):424-.score: 40.5
  17. Francisco M. Salzano & A. Magdalena Hurtado (eds.) (2004). Lost Paradises and the Ethics of Research and Publication. Oxford University Press.score: 39.0
    In 2000, the world of anthropology was rocked by a high-profile debate over the fieldwork performed by two prominent anthropologists, Napoleon Chagnon and James V. Neel, among the Yanamamo tribe of South America. The controversy was fueled by the publication of Patrick Tierney's incendiary Darkness in El Dorado which accused Chagnon of not only misinterpreting but actually inciting some of the violence he perceived among these "fierce people". Tierney also pointed the finger at Neel as the unwitting agent of a (...)
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  18. Berard Haile (1934). Religious Concepts of the Navaho Indians. Proceedings of the American Catholic Philosophical Association 10:84-98.score: 39.0
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  19. Herbert Wilhelmy (1970). Indians of Yesterday, Today and Tomorrow. Notes on Cultural Change in the Bolivian Andes. Philosophy and History 3 (1):109-109.score: 39.0
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  20. Eno Beuchelt (1974). The Civilizations of North American Eskimos and Indians. Philosophy and History 7 (2):217-218.score: 39.0
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  21. Pøemysl Machá (2003). The Rise of the Purhepechan Nation: Democratization, Economic Restructuring and Ethnic Revival Among the Purhepecha Indians of Michoacan, Mexico. Journal for the Study of Religions and Ideologies 2 (5):83-102.score: 39.0
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  22. Alfred Meier-Koll & Barbara Schardl (1994). Ultradian Behaviour Cycles in a Village Community of Colombian Indians. Journal of Biosocial Science 26 (4):479-479.score: 39.0
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  23. F. J. Powicke (1931). Some Unpublished Correspondence of the Rev. Richard Baxter and the Rev. John Eliot,'The Apostle to the American Indians,'1656-1682. [REVIEW] Bulletin of the John Rylands Library 15:138442.score: 39.0
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  24. Suparna Som, Stanley Ulijaszek, Manoranjan Pal, Susmita Bharati & Premananda Bharati (2014). Variation in Height and Bmi of Adult Indians. Journal of Biosocial Science 46 (1):47-65.score: 39.0
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  25. Shyam Ranganathan (2007). Ethics and the History of Indian Philosophy. Motilal Banarsidass Publishers.score: 38.0
    Ethics and the History of Indian Philosophy (Motilal Banarsidass 2007). Regretfully, it is not an uncommon view in orthodox Indology that Indian philosophers were not interested in ethics. This claim belies the fact that Indian philosophical schools were generally interested in the practical consequences of beliefs and actions. The most popular symptom of this concern is the doctrine of karma, according to which the consequences of actions have an evaluative valence. Ethics and the History of Indian Philosophy argues (...)
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  26. Margaret Kohn & Daniel I. O'Neill (2006). A Tale of Two Indias: Burke and Mill on Empire and Slavery in the West Indies and America. Political Theory 34 (2):192 - 228.score: 37.5
    The subject of empire has emerged as a central concern in political theory. Edmund Burke and John Stuart Mill have been at the center of much recent scholarship on this topic. A number of depictions of Burke as a critic and Mill as a defender of empire rely largely on their writings about India. This article focuses instead on Burke and Mill's writings on the West Indies and America from the standpoint of both thinkers' connection to Scottish Enlightenment historiography. It (...)
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  27. Barbara Arneil (1996). John Locke and America: The Defence of English Colonialism. Oxford Unioversity Press.score: 36.0
    This book considers the context of the colonial policies of Britain, Locke's contribution to them, and the importance of these ideas in his theory of property. It also reconsiders the debate about John Locke's influence in America. The book argues that Locke's theory of property must be understood in connection with the philosopher's political concerns, as part of his endeavour to justify the colonialist policies of Lord Shaftesbury's cabinet, with which he was personally associated. The author maintains that traditional scholarship (...)
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  28. E. J. Burrus & J. S. (1963). Alonso de la Veracruz's Defence of the American Indians (1553-54). Heythrop Journal 4 (3):225–253.score: 36.0
  29. James P. Sterba (1996). Review: Understanding Evil: American Slavery, the Holocaust, and the Conquest of the American Indians. [REVIEW] Ethics 106 (2):424 - 448.score: 36.0
  30. Walter D. Mignolo (2005). Prophets Facing Sidewise: The Geopolitics of Knowledge and the Colonial Difference. Social Epistemology 19 (1):111 – 127.score: 36.0
    There is no safe place and no single locus of enunciation from where the uni-versal could be articulated for all and forever. Hindu nationalism and Western neo-liberalism are entangled in a long history of the logic of coloniality (domination, oppression, exploitation) hidden under the rhetoric of modernity (salvation, civilization, progress, development, freedom and democracy). There are, however, needs and possibilities for Indians and Western progressive intellectuals working together to undermine and supersede the assumptions that liberal thinkers in the West (...)
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  31. Richard N. Adams (2011). Energy, Complexity, and Strategies of Evolution: As Illustrated by Maya Indians of Guatemala. World Futures 66 (7):470-503.score: 36.0
  32. Sam Cole (1990). The Multi-Cultural Dialogue in History— the Aruban Indians as a Case Study. World Futures 28 (1):41-57.score: 36.0
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  33. G. Dumezil & J. H. Labadie (1957). The Good Shepherd Francisco Davila's Sermon To the Indians of Peru (1646). Diogenes 5 (20):68-83.score: 36.0
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  34. Stefan Knauß (2011). Jesuit Engagement in Brazil Between 1549 and 1609–A Legitimate Support of Indians' Emancipation or Eurocentric Movement of Conversion? [REVIEW] Astrolabio: Revista Internacional de Filosofía 11:227-238.score: 36.0
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  35. Oliver LaFarge (1927). Adaptations of Christianity Among the Jacalteca Indians of Guatemala. Thought 2 (3):476-495.score: 36.0
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  36. Sonia Balaram (2011). Aisha Khan. Callaloo Nation: Metaphors of Race and Religious Identity Among South Asians in Trinidad and Viranjini Munasinghe. Callaloo or Tossed Salad?: East Indians and the Cultural Politics of Identity in Trinidad. Clr James Journal 17 (1):184-191.score: 36.0
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  37. L. Bryce Boyer, Ruth M. Boyer, Charles W. Dithrich, Hillie Harned, Arthur E. Hippler, John S. Stone & Andrea Walt (1989). The Relation Between Psychological States and Acculturation Among the Tanaina and Upper Tanana Indians of Alaska: An Ethnographic and Rorschach Study. Ethos 17 (4):450-479.score: 36.0
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  38. Bernardo J. Canteñs (2010). The Rights of the American Indians. In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.score: 36.0
  39. G. J. Garraghan (1940). Indians of the United States. Thought 15 (2):327-328.score: 36.0
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  40. Craig Howe (2005). The Morality of Exhibiting Indians. In Lynn Meskell & Peter Pels (eds.), Embedding Ethics. Berg. 219.score: 36.0
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  41. Allen G. Pastron (1974). Collective Defenses of Repression and Denial. Their Relationship to Violence Among the Tarahumara Indians of Northern Mexico. Ethos 2 (4):387-404.score: 36.0
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  42. Mindy Peden (2011). Unmaking History: Seth's Europe's Indians. Theory and Event 14 (3).score: 36.0
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  43. Michael Pomedli (1985). The Concept of “Soul” in the Jesuit Relations : Were There Any Philosophers Among the North American Indians ? Laval Théologique Et Philosophique 41 (1):57-64.score: 36.0
  44. David Stuart Rodes (ed.) (1650/1981). Upright Lives: Documents Concerning the Natural Virtue and Wisdom of the Indians, (1650-1740) [General Editor, David Stuart Rodes]. [REVIEW] William Andrews Clark Memorial Library, University of California, Los Angeles.score: 36.0
     
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  45. Kottapalli Vilsan (1983). Political Philosophy of the Oppressed Indians: A Case for Third Alternative. Booklinks Corp..score: 36.0
     
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  46. Mark Bevir (2003). Theosophy and the Origins of the Indian National Congress. International Journal of Hindu Studies 7 (1-3):99-115.score: 33.0
    No doubt the Western conceptualization of the East generally served to subjugate the Indians to their colonial rulers, but it also provided a set of beliefs to which disgruntled Western occultists and radicals, and also Western-educated Indians, could appeal in order to defend the dignity and worth of Indian religion and society. No doubt the founding theosophists had no intention of promoting political radicalism on the subcontinent, but the discourse they helped to establish provided others with an instrument they could (...)
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  47. Michael Lewis (2005). Indian Science for Indian Tigers?: Conservation Biology and the Question of Cultural Values. [REVIEW] Journal of the History of Biology 38 (2):185 - 207.score: 33.0
    The implementation of Project Tiger in India, 1973-1974, was justly hailed as a triumph of international environmental advocacy. It occurred as a growing number of conservation-oriented biologists were beginning to argue forcefully for scientifically managed conservation of species and ecosystems -- the same scientists who would, by the mid-1980s, call themselves conservation biologists. Although India accepted international funds to implement Project Tiger, it strictly limited research posts to Government of India Foresters, against the protests of Indian and US biologists who (...)
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  48. Smita Talang (2008). Materialism in Indian Philosophy. Proceedings of the Xxii World Congress of Philosophy 2:185-189.score: 33.0
    Materialism is the oldest known philosophy. Philosophy was born as materialism and man had been essentially materialistic in character. In general, all our earliest experiences are of the material world. Philosophy means love for knowledge which is the unique characteristic of man. Man is never satisfied with mere food and shelter. Reason impels him towards a quest for knowledge. Philosophy is born at a man's attempt to have rational explanation of the universe around him and of himself as a part (...)
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  49. Satis Chandra Vidyabhusana (1921/1971). A History of Indian Logic: Ancient, Mediaeval, and Modern Schools. Delhi,Motilal Banarsidass.score: 33.0
    The Conciliatory Character of Jaina Logic. In the previous pages there has been given an indication of the services rendered by the Jainas and N° Brihrna^1 H,e the Buddhists in the formation of the Mediaeval School of Indian Logic. Since the  ...
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  50. Pratima Asthana (1992). The Indian View of History. M.G. Publishers.score: 31.3
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