Results for 'native american'

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  1.  48
    A Native American Relational Ethic: An Indigenous Perspective on Teaching Human Responsibility.Amy Klemm Verbos & Maria Humphries - 2014 - Journal of Business Ethics 123 (1):1-9.
    Our exemplar of a Native American relational ethic is depicted through the Seven Grandfather Teachings, an ancient sacred story of Potawatomi and Ojibwe peoples. These teachings state that human beings are responsible to act with wisdom, respect, love, honesty, humility, bravery, and truth toward each other and all creation. We illustrate the possible uses of this ethic through exercises wherein students reflect on the values and learn lessons related to ethics, leadership, teamwork, and relationships, or create stories using (...)
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  2.  33
    Native American Worldview and the Discourse on Disability.Lavonna Lovern - 2008 - Essays in Philosophy 9 (1):14.
    This paper argues that discussions of disability must include the same diversity in worldview as is reflected in the client population. Speaking from the perspective of Native American ontology and epistemology, the author argues that those who are considered by the dominant society as disabled might well find themselves subjugated and oppressed by that definition. The differences between a Native American worldview and that of the dominant culture is addressed. The case is made that if diversity (...)
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  3.  24
    Cultural Challenges to Biotechnology: Native American Genetic Resources and the Concept of Cultural Harm.Rebecca Tsosie - 2007 - Journal of Law, Medicine and Ethics 35 (3):396-411.
    This article examines the intercultural context of issues related to genetic research on Native peoples. In particular, the article probes the disconnect between Western and indigenous concepts of property, ownership, and privacy, and examines the harms to Native peoples that may arise from unauthorized uses of blood and tissue samples or the information derived from such samples. The article concludes that existing legal and ethical frameworks are inadequate to address Native peoples' rights to their genetic resources and (...)
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  4. Native American Religion Versus Archaeological Science: A Pernicious Dichotomy Revisited.K. Anne Pyburn - 1999 - Science and Engineering Ethics 5 (3):355-366.
    Adversarial relations between science and religion have recurred throughout Western History. Archaeologists figure prominently in a recent incarnation of this debate as members of a hegemonic scientific elite. Postmodern debates situate disagreements in cosmological differences between innocent, traditional, native peoples and insensitive, career-mad, colonialist scientists. This simplistic dichotomy patronizes both First Peoples and archaeologists, pitting two economically marginal groups in a political struggle that neither can win. Although a few scholars have discussed the tyrannical nature of anthropological models of (...)
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  5.  61
    Native American Feminism, Sovereignty, and Social Change.Andrea Smith - 2005 - Feminist Studies 31 (1):116-132.
  6.  20
    Native American Literature and the Canon.Arnold Krupat - 1983 - Critical Inquiry 10 (1):145-171.
    Although not exactly continuous, the Native American challenge to the canon, as I have tried to show, has been of comparatively long standing. Nonetheless, inasmuch as Native American literary production and Euramerican writing influenced by it have only barely begun to enter the courses in and the anthologies of general American literature, that challenge cannot be said to have been effective as yet. No doubt it will take more time for poets and teachers to recognize (...)
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  7.  56
    Memory in Native American Land Claims.Burke A. Hendrix - 2005 - Political Theory 33 (6):763-785.
    While claims for the return of expropriated land by Native Americans and other indigenous peoples are often evaluated using legal frameworks, such approaches fail to engage the fundamental moral questions involved. This essay outlines three justifications for Native Americans to pursue land claims: to regain properties where original ownership has not been superseded, to aid the long-term survival of their endangered cultures, and to challenge and revise the historical misremembering of mainstream American society. The third justification is (...)
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  8.  7
    Cultural Challenges to Biotechnology: Native American Genetic Resources and the Concept of Cultural Harm.Rebecca Tsosie - 2007 - Journal of Law, Medicine and Ethics 35 (3):396-411.
    Our society currently faces many complex and perplexing issues related to biotechnology, including the need to define the outer boundaries of genetic research on human beings and the need to protect individual and group rights to human tissue and the knowledge gained from the study of that tissue. Scientists have increasingly become interested in studying so-called “population isolates” to discover the nature and location of genes that are unique to particular groups. Indigenous peoples are often targeted by scientists because “the (...)
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  9.  24
    Body Fragmentation: Native American Community Members’ Views on Specimen Disposition in Biomedical/Genetics Research.Puneet Chawla Sahota - 2014 - Ajob Empirical Bioethics 5 (3):19-30.
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  10. Truth and Native American Epistemology.Lee Hester & Jim Cheney - 2001 - Social Epistemology 15 (4):319-334.
  11.  42
    Between Native American and Continental Philosophy: A Comparative Approach to Narrative and the Emergence of Responsible Selves.Troy Richardson - 2012 - Educational Philosophy and Theory 44 (6):663-674.
    This essay explores some of the affinities between current theories of North American Indigenous trickster narratives and continental philosophy where they are both concerned with the question of responsibility in subject formations. Taking up the work of Judith Butler, Franz Kafka and Gerald Vizenor, the author works to show how both continental and Indigenous intellectual traditions work against any assumed stability for the ‘I’ in the narration of the self, yet toward responsible relationality. Such affinities, however, emerge from differing (...)
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  12. Ties That Bind: Native American Beliefs as a Foundation for Environmental Consciousness.Annie L. Booth & Harvey L. Jacobs - 1990 - 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 (...)
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  13.  3
    The Phenomenology of a Performative Knowledge System: Dancing with Native American Epistemology.Shay Welch - 2019 - Springer Verlag.
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  14.  20
    The Primal Roots of American Philosophy: Pragmatism, Phenomenology, and Native American Thought.Bruce Wilshire - 2000 - Pennsylvania State University Press.
    Continuing his quest to bring American philosophy back to its roots, Bruce Wilshire connects the work of such thinkers as Thoreau, Emerson, Dewey, and James with Native American beliefs and practices. His search is not for exact parallels, but rather for fundamental affinities between the equally "organismic" thought systems of indigenous peoples and classic American philosophers. Wilshire gives particular emphasis to the affinities between Black Elk’s view of the hoop of the world and Emerson’s notion of (...)
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  15. Ethics and Native American Reburials: A Philosopher's View of Two Decades of NAGPRA.Douglas P. Lackey - 2006 - In Chris Scarre & Geoffrey Scarre (eds.), The Ethics of Archaeology: Philosophical Perspectives on Archaeological Practice. Cambridge University Press. pp. 146.
     
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  16. The Native American Tribe as a Client: An Ethical Analysis, 10 Geo. J.N. Zlock Tracy - 1996 - Legal Ethics 159:175-76.
  17. Native American Cultures Along the Atlantic Littoral of South America, 1499-1650.Neil L. Whitehead - 1993 - In The Meeting of Two Worlds: Europe and the Americas 1492–1650. pp. 197-231.
     
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  18.  22
    Native American Music and Curriculum: Controversies and Cultural Issues.Andrea Boyea - forthcoming - Philosophy of Music Education Review.
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  19.  18
    Teaching Native American Music with Story for Multicultural Ends.Andrea Boyea - forthcoming - Philosophy of Music Education Review.
  20.  17
    Contemporary Native American Women Artists: Visual Expressions of Feminism, the Environment, and Identity.Phoebe Farris - 2005 - Feminist Studies 31 (1):95-109.
  21. Native American Worldviews an Introduction.Jerry H. Gill - 2002
     
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  22.  19
    A Native American View of the Mind as Seen in the Lexicon of Cognition in East Cree.Marie-Odile Junker - 2003 - Cognitive Linguistics 14 (2-3).
  23.  18
    Native American Mathematics. Michael P. Closs.Clara Sue Kidwell - 1987 - Isis 78 (3):487-488.
  24.  9
    Native American AstronomyAnthony F. Aveni.Stephen C. McCluskey - 1978 - Isis 69 (4):615-616.
  25.  17
    Native American Crop Diversity, Genetic Resource Conservation, and the Policy of Neglect.Gary P. Nabhan - 1985 - Agriculture and Human Values 2 (3):14-17.
  26. Native American Prophecies.Scott Peterson - 1990
     
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  27.  1
    Epistemological Dominance and Social Inequality: Experiences of Native American Science, Engineering, and Health Students.Karen deVries, Jessi L. Smith, Anneke Metz & Erin A. Cech - 2017 - Science, Technology, and Human Values 42 (5):743-774.
    Can epistemologies anchor processes of social inequality? In this paper, we consider how epistemological dominance in science, engineering, and health fields perpetuates disadvantages for students who enter higher education with alternative epistemologies. Drawing on in-depth interviews with Native American students enrolled at two US research universities who adhere to or revere indigenous epistemologies, we find that epistemological dominance in SE&H degree programs disadvantages students through three processes. First, it delegitimizes Native epistemologies and marginalizes and silences students who (...)
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  28. Introduction: Special Issue on "Native American Women, Feminism, and Indigenism".Anne Waters - 2003 - Hypatia 18 (2):ix-xx.
    Anticipate that this volume will nourish discussions in Native American, Indigenous, and Women's Studies, as well as in interdisciplinary courses. In respecting all of our relations, we present this journal in the spirit of healing the earth.The second theme is the incredible violence committed against Native women in the name of a continuing manifest destiny. Internalized oppression, violence turned against oneself, is devastating our communities as elders and youth stand by and watch generations of our people get (...)
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  29.  28
    Critical Race Theory and Social Studies: Centering the Native American Experience.Prentice T. Chandler - 2010 - Journal of Social Studies Research 34 (1):29-58.
  30.  78
    Who is This We That Gives the Gift? Native American Political Theory and the Western Tradition.Richard Day - 2001 - 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 (...)
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  31. How It Is: The Native American Philosophy of V. F. Cordova.Kathleen Dean Moore, Kurt Peters, Ted Jojola & Amber Lacy (eds.) - 2007 - University of Arizona Press.
    Viola Cordova was the first Native American woman to receive a PhD in philosophy. Even as she became an expert on canonical works of traditional Western philosophy, she devoted herself to defining a Native American philosophy. Although she passed away before she could complete her life’s work, some of her colleagues have organized her pioneering contributions into this provocative book. In three parts, Cordova sets out a complete Native American philosophy. First she explains her (...)
     
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  32.  6
    The Cognitive Unconscious in Native American Embodied Knowing.Shay Welch - 2019 - Philosophy in the Contemporary World 25 (1):84-106.
    In this paper, I address only one small parallel between one subsection of Western epistemology and cognitive theory and Native American epistemology. I draw the connection between the recent theories of embodied cognition and distinctive Native modes of embodied implicit procedural knowing, such as blood memory, vision questions, and non-binary logical systems. My reason for doing so is twofold. First, I show how these distinctive ways of knowing within Native worldviews are not mere mystical claims that (...)
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  33.  20
    Ties That Bind: Native American Beliefs as a Foundation for Environmental Consciousness.Annie L. Booth & Harvey L. Jacobs - 1990 - 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 (...)
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  34.  19
    Field‐Based Education and Indigenous Knowledge: Essential Components of Geoscience Education for Native American Communities.Eric M. Riggs - 2005 - Science Education 89 (2):296-313.
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  35.  16
    An Approach to Native American Texts.Arnold Krupat - 1982 - Critical Inquiry 9 (2):323-338.
    Recent developments in post-structuralist hermeneutical theory, whatever their effect on the reading of Western literature, have had an enormously salutary effect on the reading of Native American literature. With the reexamination of such concepts of voice, text, and performance, and of the ontological and epistemological status of the sign, has come a variety of effective means for specifying and demonstrating the complexity and richness of Native American narrative. The movement away from structuralism’s binary method necessarily rejected (...)
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  36.  17
    Restorative Justice Practices of Native American Practitioners of the Southwestern United States.Laura Mirsky - 2009 - Journal for Peace and Justice Studies 18 (1/2):95-107.
    This article about restorative justice practices of Native American Restorative Justice of the southwestern United States is not intended to be all-inclusive, but rather a broad thematic overview. It includes interviews with three justice practitioners of the southwestern United States: The Honorable Robert Yazzie, chief justice emeritus of the Navajo Nation Supreme Court and director of the Dine’é Policy Institute of the Dine’é College at Tsaile, Arizona, a college chartered by the Navajo Nation; Judge Joseph Flies-Away of the (...)
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  37.  24
    Representing Redskins: The Ethics of Native American Team Names.Peter Lindsay - 2008 - Journal of the Philosophy of Sport 35 (2):208-224.
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  38.  18
    Authored Animals: Creature Tropes in Native American Fiction.Gerald Vizenor - forthcoming - Social Research.
  39.  40
    Clinical Paradigm Clashes: Ethnocentric and Political Barriers to Native American Efforts at Self‐Healing.Joseph D. Calabrese - 2008 - Ethos: Journal of the Society for Psychological Anthropology 36 (3):334-353.
  40.  18
    Clinical Paradigm Clashes: Ethnocentric and Political Barriers to Native American Efforts at Self-Healing.Joseph D. Calabrese - 2008 - Ethos: Journal of the Society for Psychological Anthropology 36 (3):334-353.
  41.  5
    [Book Review][Native American Representations]. [REVIEW]John H. Teeple - 2003 - Ethics, Place and Environment 6 (1):89-90.
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  42.  1
    Toward Understanding Native American Ethical Reasoning and Traditions.Judith White & Chris Manolis - 1996 - Proceedings of the International Association for Business and Society 7:339-349.
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  43. On the Particular Racism of Native American Mascots.Erin C. Tarver - 2016 - Critical Philosophy of Race 4 (1):95-126.
    An account of the specific ill of Native American mascots—that is, the particular racism of using Native Americans as mascots, as distinct from other racist portrayals of Native Americans—requires a fuller account of the function of mascots as such than has previously been offered. By analyzing the history of mascots in the United States, this article argues that mascots function as symbols that draw into an artificial unity 1) a variety of teams existing over a period (...)
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  44.  31
    Native Pragmatism: Rethinking the Roots of American Philosophy.Scott L. Pratt - 2002 - Indiana University Press.
    Pragmatism is America’s most distinctive philosophy. Generally it has been understood as a development of European thought in response to the "American wilderness." A closer examination, however, reveals that the roots and central commitments of pragmatism are indigenous to North America. Native Pragmatism recovers this history and thus provides the means to re-conceive the scope and potential of American philosophy. Pragmatism has been at best only partially understood by those who focus on its European antecedents. This book (...)
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  45.  15
    Review of Joy Porter, Native American Environmentalism: Land, Spirit, and the Idea of Wilderness[REVIEW]Carissa Beckwith - 2015 - Environmental Values 24 (5):689-691.
  46.  10
    Cartographic Encounters: Perspectives on Native American Mapmaking and Map Use. G. Malcolm Lewis.Jeremy Black - 1999 - Isis 90 (3):576-576.
  47. Sexuality and Gender in Native American Tribes: Th E Case of Crossgender Females.Evelyn Blackwood - 1994 - In Anne Herrmann & Abigail J. Stewart (eds.), Theorizing Feminism: Parallel Trends in the Humanities and Social Sciences. Westview Press. pp. 301--315.
  48.  15
    On the Translation of Native American Literatures (Review).Anna Carew-Miller - 1994 - Philosophy and Literature 18 (1):163-165.
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  49.  49
    How It Is: The Native American Philosophy of V. F. Cordova.V. F. Cordova - 2007 - 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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  50.  9
    The Archive, the Native American, and Jefferson's Convulsions.Jonathan Elmer - 1998 - Diacritics 28 (4):5-24.
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