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  1. Hubert G. Alexander (1955). Brandt on Hopi Ethics. Review of Metaphysics 9 (1):106 - 111.
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  2. Thomas Alexander (1996). The Fourth World of American Philosophy: The Philosophical Significance of Native American Culture. Transactions of the Charles S. Peirce Society 32 (3):375 - 402.
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  3. Paula Gunn Allen (2007). American Indian Indigenous Pedagogy. In Sharan B. Merriam (ed.), Non-Western Perspectives on Learning and Knowing. Krieger Pub. Co..
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  4. Philip Alperson (ed.) (2002). Diversity and Community: An Interdisciplinary Reader. Wiley-Blackwell.
    _Diversity and Community: An Interdisciplinary Reader_ is a collection of essays exploring the notion of community in its many theoretical, practical, and cultural manifestations. A collection of specially commissioned essays exploring the notion of community in its many theoretical, practical, and cultural manifestations. Discusses the idea of community in its full, cultural context. Deals with issues confronting many diverse groups, including African American, Franco-Canadian, computer-mediated, and gay and lesbian communities. Includes contributions by both eminent schlars and new voices, among them (...)
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  5. Juan Yadeun Angulo, Roberto Gallaga & Sergio Pelâaez Farrell (1992). La Caja de Los Espejos Arqueolog'ia Del Movimiento.
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  6. Guillaume Ansart (2000). Imaginary Encounters with the New World: Native American Utopias in 18th-Century French Novels. Utopian Studies 11 (2):33 - 41.
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  7. Annette Arkeketa (2003). Poetry: Too Much for the Average Indian. Hypatia 18 (2):133-151.
  8. Barbara Arneil (1996). John Locke and America: The Defence of English Colonialism. Oxford Unioversity Press.
    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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  9. Severt Young Bear & R. D. Theisz (1994). Standing in the Light a Lakota Way of Seeing.
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  10. Stephen Beckerman (2005). Sociosexual Strategies in Tribes and Nations. Behavioral and Brain Sciences 28 (2):277-278.
    Extending the findings of this work: Tribal peoples need study. Monogamy as marital institution and monogamy as sociosexual orientation must be separated. Sociosexuality must be considered as an aspect of somatic as well as reproductive effort; third-party interventions in sociosexuality need attention; and multiple sociosexual orientations, with frequency-dependent fitness payoffs equal at equilibrium, need to be modeled.
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  11. A. L. Benedict (1901). Has the Indian Been Misjudged?-A Study of Indian Character. International Journal of Ethics 12 (1):99-113.
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  12. Maenette K. P. A. Benham & Ronald H. Heck (1998). Culture and Educational Policy in Hawai'i: The Silencing of Native Voices. Routledge.
    This comprehensive educational history of public schools in Hawai'i shows and analyzes how dominant cultural and educational policy have affected the education experiences of Native Hawaiians. Drawing on institutional theory as a scholarly lens, the authors focus on four historical cases representing over 150 years of contact with the West. They carefully link historical events, significant people, educational policy, and law to cultural and social consequences for Native Hawaiian children and youth. The authors argue that since the early 1800s, educational (...)
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  13. Eno Beuchelt (1974). The Civilizations of North American Eskimos and Indians. Philosophy and History 7 (2):217-218.
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  14. John Bierhorst (1994). The Way of the Earth Native America and the Environment.
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  15. Tonia Bock (2006). A Consideration of Culture in Moral Theme Comprehension: Comparing Native and European American Students. Journal of Moral Education 35 (1):71-87.
    The use of stories to teach character is popular among educators, yet little is known about student comprehension of these stories. An important factor that may influence comprehension of stories and story themes is culture. The purpose of this study was to examine the extent to which students from a Native American culture understand European?based stories in the same way as European American children. Native and European American students in Grade 4?8 (ages 10?18) read eight short stories depicting eight different (...)
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  16. Marsha Bol & Carnegie Museum of Natural History (1998). Stars Above, Earth Below American Indians and Nature.
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  17. Annie L. Booth & Harvey L. Jacobs (1990). Ties That Bind: Native American Beliefs as a Foundation for Environmental Consciousness. Environmental Ethics 12 (1):27-43.
    In this article we examine the specific contributions Native American thought can make to the ongoing search for a Western ecological consciousness. We begin with a review of the influence of Native American beliefs on the different branches of the modem environmental movement and some initial comparisons of Western and Native American ways of seeing. We then review Native American thought on the natural world, highlighting beliefs in the need for reciprocity and balance, the world as a living being, and (...)
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  18. Octavio Botelho (1999). A História Do Reconhecimento Da Filosofia Indiana No Ocidente. Educacao E Filosofia 13:173-194.
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  19. Andrea Boyea (forthcoming). Teaching Native American Music with Story for Multicultural Ends. Philosophy of Music Education Review.
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  20. 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: Journal of the Society for Psychological Anthropology 17 (4):450-479.
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  21. 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.
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  22. 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.
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  23. Gordon Brotherston (2001). Native Numeracy in Tropical America. Social Epistemology 15 (4):299 – 317.
  24. Katy Gray Brown (2003). Book Review: Shari M. Huhndorf. Going Native: Indians in the American Cultural Imagination. Ithaca: Cornell University Press, 2001. [REVIEW] Hypatia 18 (3):218-221.
  25. Katy Gray Brown (2003). Going Native: Indians in the American Cultural Imagination (Review). Hypatia 18 (3):718-721.
  26. Doug Brugge & Mariam Missaghian (2006). Protecting the Navajo People Through Tribal Regulation of Research. Science and Engineering Ethics 12 (3):491-507.
    This essay explores the process and issues related to community collaborative research that involves Native Americans generally, and specifically examines the Navajo Nation’s efforts to regulate research within its jurisdiction. Researchers need to account for both the experience of Native Americans and their own preconceptions about Native Americans when conducting research about Native Americans. The Navajo Nation institutionalized an approach to protecting members of the nation when it took over Institutional Review Board (IRB) responsibilities from the US Indian Health Service (...)
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  27. E. J. Burrus & J. S. (1963). Alonso de la Veracruz's Defence of the American Indians (1553-54). Heythrop Journal 4 (3):225–253.
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  28. J. Baird Callicott (2000). The Indigenous World or Many Indigenous Worlds? Environmental Ethics 22 (3):291-310.
    Earth’s Insights is about more than indigenous North American environmental attitudes and values. The conclusions of Hester, McPherson, Booth, and Cheney about universal indigenous environmental attitudes and values, although pronounced with papal infallibility, are based on no evidence. The unstated authority of their pronouncements seems to be the indigenous identity of two of the authors. Two other self-identified indigenous authors, V. F. Cordova and Sandy Marie Anglás Grande, argue explicitly that indigenous identity is sufficient authority for declaring what pre-Columbian indigenous (...)
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  29. Jerry Calton, Judith Clair, Larry Lad & Sandra Waddock (2005). Joining the Circle. Proceedings of the International Association for Business and Society 16:366-367.
    This workshop applied the wisdom circle format, based on the discursive rituals and spiritual practices of Native American tribal councils, to encourage IABSmembers to share personal stories that reveal something of their inner self, as they address the challenges and frustrations of their public lives. By speaking with an “authentic voice” and listening respectfully to others in the circle, a remarkable bond of trust and empathetic understanding emerged in a relatively short period. This innovative learning process encourages both personal reflection (...)
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  30. Kelli Carmean (2002). Spider Woman Walks This Land Traditional Cultural Properties and the Navajo Nation.
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  31. John L. Childs (1971). Education and the Philosophy of Experimentalism. New York: Arno Press.
    EDUCATION AND THE PHILOSOPHY OF EXPERIMENTALISM CHAPTER I AN INDIGENOUS AMERICAN PHILOSOPHY "Whoever is interested in the future should especially study ...
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  32. Jane Mcnab Christian & Peter M. Gardner (1977). The Individual in Northern Dene Thought and Communication a Study in Sharing and Diversity. National Museums of Canada.
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  33. Jerilyn Church, Chinyere O. Ekechi, Aila Hoss & Anika Jade Larson (2015). Tribal Water Rights: Exploring Dam Construction in Indian Country. Journal of Law, Medicine and Ethics 43 (s1):60-63.
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  34. Felix S. Cohen (1945). Colonialism: A Realistic Approach. Ethics 55 (3):167-181.
  35. Michael Cole, John Gay & Joseph Glick (1968). Reversal and Nonreversal Shifts Among Liberian Tribal People. Journal of Experimental Psychology 76 (2p1):323.
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  36. Sam Cole (1990). The Multi-Cultural Dialogue in History— the Aruban Indians as a Case Study. World Futures 28 (1):41-57.
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  37. V. F. Cordova (2007). How It Is: The Native American Philosophy of V. F. Cordova. University of Arizona Press.
    Arranges the work of Viola Cordova, presenting her understanding and interpretation of the interactions between people and nature.
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  38. J. Angelo Corlett (2001). Surviving Evil: Jewish, African, and Native Americans. Journal of Social Philosophy 32 (2):207–223.
  39. Jennifer E. Dalton, Aboriginal Recognition in Canada: Distinguishing Between Peoples and Minorities.
    Critics of expanded Aboriginal rights in the Canadian context often argue for limited special rights, largely in line with those afforded to visible minority groups, immigrant groups, and gays and lesbians, among others. However, the contentions of these scholars' critiques rarely draw attention to some of the most striking differences between minority groups in Canada and Aboriginal communities. Aboriginal communities are markedly different from any other group in Canada because they are the original occupants of what is now Canada; they (...)
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  40. Norman Dandy (2003). [Book Review] the Native Tourist. [REVIEW] Environmental Values 12 (2):266-267.
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  41. Richard Day (2001). Who is This We That Gives the Gift? Native American Political Theory and the Western Tradition. Critical Horizons 2 (2):173-201.
    The allocation of self-determination rights to minority groups is a highly charged issue around the world, but the difficulties are particularly acute in the case of indigenous peoples within the white settler states. While liberal multiculturalism offers a 'solution' to this 'problem of diversity' through a system of differentiated citizenship rights, this comes only at the expense of excluding dissenting voices from the intercultural dialogue. Through an engagement with the multi-faceted critique of liberal multiculturalism advanced by Native American political theory, (...)
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  42. Sarah Deer, Sovereignty of the Soul: Exploring the Intersection of Rape Law Reform and Federal Indian Law.
    This Article is designed with two audiences in mind. On one hand, it is to enlighten sexual assault scholars and practitioners about the importance of sovereignty in the analysis of rape law and reform. On the other hand, to persuade Indian law scholars and practitioners that the development of sexual assault jurisprudence is central to the struggle for sovereignty. Ultimately, this Article argues that it is impossible to separate theories of indigenous self-determination from theories on sexual assault jurisprudence. It is (...)
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  43. Dennis F. Kelley (2012). Ancient Traditions, Modern Constructions: Innovation, Continuity, and Spirituality on the Powwow Trail. Journal for the Study of Religions and Ideologies 33 (33):107-136.
    In contemporary Indian Country, the majority of people who identify as “Indian” fall into the “urban” category: away from traditional lands and communities, in cities and towns wherein the opportunities to live one’s identity as Native can be restricted, and even more so for American Indian religious practice and activity. This article will explore a possible theoretical model for discussing the religious nature of urban Indians, using aspects of the contemporary powwow as exemplary, and suggest ways in which the discourse (...)
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  44. Ralph W. Dexter (1969). The Indians of Texas in 1830Jean Louis Berlandier John C. Ewers Patricia Reading Leclercq. Isis 60 (4):577-578.
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  45. June E. Downey (1927). Types of Dextrality Among North American Indians. Journal of Experimental Psychology 10 (6):478.
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  46. Phillip H. Duran (2007). On the Cosmic Order of Modern Physics and the Conceptual World of the American Indian. World Futures 63 (1):1 – 27.
    Indigenous peoples have for millennia observed and lived in deference to the same universe as scientists who meticulously record and measure information, but their deep knowledge of the natural world remains unacknowledged by the greater society. This article relates some of that knowledge to physics concepts, particularly relativity and quantum theory, as an initial step toward conveying certain realities of the American Indian world into a Western scientific context such that their meaning is not lost. Modern physics has not only (...)
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  47. Bruce Duthu (2013). Shadow Nations: Tribal Sovereignty and the Limits of Legal Pluralism. Oup Usa.
    In order to counter the steady erosion of tribal powers of self-government, this book argues for redirecting the trajectory of tribal-federal relations to better reflect the formative ethos of legal pluralism that operated in the nation's earliest years.
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  48. Denis Dutton, Tribal Art.
    Tribal art , also termed ethnographic art or, in an expression seldom used today, primitive art , is the art of small-scale nonliterate societies. Some of the traditional artifacts to which the term refers may not be art in any obvious European sense, and many of the cultures where they occur may not strictly-speaking be tribal in social structure. The rubric nevertheless persists because the arts produced by small-scale cultures share significant elements in common. The tribal arts which have gained (...)
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  49. Denis Dutton (1993). Tribal Art and Artifact. Journal of Aesthetics and Art Criticism 51 (1):13-21.
    Europeans seeking to understand tribal arts face obvious problems of comprehending the histories, values, and ideas of vastly remote cultures. In this respect the issues faced in understanding tribal art (or folk art, primitive art, traditional art, third or fourth-world art — none of these designations is ideal) are not much different from those encountered in trying to comprehend the distant art of “our own” culture, for instance, the art of medieval Europe. But in the case of tribal or so-called (...)
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  50. Angelique EagleWoman, Strate V. A-1 Contractors: Intrusion Into the Sovereign Domain of Native Nations.
    With the decision in Strate v. A-1 Contractors, the United States Supreme Court overstepped the bounds of the government-to-government relationship between Tribal Nations and the United States. The Strate decision follows a recent trend in the Supreme Court's decisions or judicial activism in terms of federal Indian law, and also signals a return to former anti-Indian underpinnings in its decisions of the early 1900s. This article will examine: Part I, the legal background of the Strate v. A-1 Contractors decision; Part (...)
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