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- All Subjects: Native American Studies
- Creators: Fixico, Donald
- Creators: Appleton, Nicholas A.
Description
The purpose of this study was to examine the attitudes and opinions of Navajo students toward the Navajo language and culture programs within the schools they were attending. Although in the final year of the No Child Left Behind, a majority of the 265 schools on and near the Navajo reservation have not been making Adequate Yearly Progress, a concern for the parents, teachers, administrators, school board members, and the Navajo Nation. The study entailed conducting a survey at five schools; three of which were not meeting the requirements of the No Child Left Behind. The purpose of the survey instrument (27 questions) administered to the students at the five schools was to examine their attitudes and opinions as to participating in Navajo language and culture programs, to determine if the programs assisted them in their academic achievements, and to examine whether these programs actually made a difference for schools in their Adequate Yearly Progress requirement Approximately 87% of 99 Navajo students, 55 boys and 58 girls, ages 9 through 14, Grades 3 through 8, who lived off the reservation in Flagstaff, Arizona and Gallup, New Mexico, and took the survey knew and spoke Navajo, but less fluently and not to a great extent. However, the students endorsed learning Navajo and strongly agreed that the Navajo language and culture should be part of the curriculum. Historically there have been schools such as the Rock Point Community School, Rough Rock Demonstration School, Borrego Pass Community School, and Ramah Community School that have been successful in their implementation of bilingual programs. The question presently facing Navajo educators is what type of programs would be successful within the context of the No Child Left Behind federal legislation. Can there be replications of successful Navajo language and culture programs into schools that are not making Adequate Yearly Progress?
ContributorsTsosie, David J (Author) / Spencer, Dee A. (Thesis advisor) / Appleton, Nicholas A. (Committee member) / Koerperich, Robbie (Committee member) / Arizona State University (Publisher)
Created2013
Description
The Kootenai River landscape of southwestern British Columbia, northwestern Montana and the very northern tip of Idaho helped unify the indigenous Ktunaxa tribe and guided tribal lifestyles for centuries. However, the Ktunaxa bands' intimate connection with the river underwent a radical transformation during the nineteenth century. This study analyzes how the Ktunaxa relationship with the Kootenai River faced challenges presented by a new understanding of the meaning of landscape introduced by outside groups who began to ply the river's waters in the early 1800s. As the decades passed, the establishment of novel boundaries, including the new U.S.-Canadian border and reserve/reservation delineations, forever altered Ktunaxa interaction with the land. The very meaning of the river for the Ktunaxa as a source of subsistence, avenue of transportation and foundation of spiritual identity experienced similar modifications. In a matter of decades, authoritarian lines on foreign maps imposed a concept of landscape far removed from the tribe's relatively fluid and shifting understanding of boundary lines represented by the river at the heart of the Ktunaxa homeland. This thesis draws on early ethnographic work with the Ktunaxa tribe in addition to the journals of early traders and missionaries in the Kootenai region to describe how the Ktunaxa way of life transformed during the nineteenth century. The works of anthropologist Keith Basso and environmental philosopher David Abram are used to develop an understanding of the powerful implications of the separation of the Ktunaxa people from the landscape so essential to tribal identity and lifestyle. Two different understandings of boundaries and the human relationship with the natural world clashed along the Kootenai River in the 1800s, eventually leading to the separation of the valley's indigenous inhabitants from each other and from the land itself. What water had once connected, lines on maps now divided, redefining this extensive landscape and its meaning for the Ktunaxa people. However, throughout decades of dominance of the Western mapmakers' worldview and in spite of the overwhelming influence of this Euro-American approach to the environment, members of the Ktunaxa tribe have been able to maintain much of their traditional culture.
ContributorsColeman, Robert (Author) / Warren-Findley, Jannelle (Thesis advisor) / Szuter, Christine (Committee member) / Fixico, Donald (Committee member) / Arizona State University (Publisher)
Created2013
Description
Museums reflect power relations in society. Centuries of tradition dictate that museum professionals through years of study have more knowledge about the past and culture than the communities they present and serve. As mausoleums of intellect, museums developed cultures that are resistant to relinquishing any authority to the public. The long history of museums as the authority over the past led to the alienation and exclusion of many groups from museums, particular indigenous communities. Since the 1970s, many Native groups across the United States established their own museums in response to the exclusion of their voices in mainstream institutions. As establishments preserving cultural material, tradition, and history, tribal museums are recreating the meaning of "museum," presenting a model of cooperation and inclusion of community members to the museum process unprecedented in other institutions. In a changing world, many scholars and professionals call for a sharing of authority in museum spaces in order to engage the pubic in new ways, yet many cultural institutions s struggle to find a way to negotiate the traditional model of a museum while working with communities. Conversely, the practice of power sharing present in Iroquois (Haudenosaunee) tradition shaped a museum culture capable of collaboration with their community. Focusing on the Akwesasne Museum as a case study, this dissertation argues that the ability for a museum to share authority of the past with its community is dependent on the history and framework of the culture of the institution, its recognition of the importance of place to informing the museum, and the use of cultural symbols to encourage collaboration. At its core, this dissertation concerns issues of authority, power, and ownership over the past in museum spaces.
ContributorsHeisinger, Meaghan (Author) / Fixico, Donald (Thesis advisor) / Szuter, Christine (Committee member) / Warren-Findley, Jannelle (Committee member) / Arizona State University (Publisher)
Created2013
Description
Ultimately, the examples and foundation provided at home will impact the child as a student and lifelong learner. In Navajo society, there are some families who continue to instill the importance of heritage language and culture. And then there are those who choose not to, or who are not capable of doing so due to the lack of knowledge to share such teachings. Diné language and culture are vital elements of who we are as Diné. They are what identify us as a people. Our language and culture separate us from the western society. As parents and educators, our attitudes affect our homes, schools, and children. Our way of thinking may inhibit or perpetuate cultural teachings. However, no one knows how parents' attitudes affect cultural integration at an immersion school. This quantitative study examined parents' attitudes toward cultural integration in a Navajo language immersion school (Ts4hootsoo7 Diné Bi')lta' with the Window Rock Unified School District #8 in Fort Defiance, Arizona). Surveys were used to examine parents' attitudes about language and cultural integration. The survey asked about Navajo language and culture, about the extent to which it was practiced at home, and their opinions about how Navajo language and culture was being taught at school. The data were reported in basic descriptive statistics for the total group of respondents and then disaggregated by age, place of birth (on the reservation or off), gender, marital status, and highest grade completed in school. The data has shown that overall parents are supportive of Navajo language and culture. Their attitudes may vary based on age, place of birth, gender, marital status, and education. In spite of this, Navajo language and culture are in the home. However, the degree to which it is spoken or practiced is not measured. Parents are supportive of the school teaching Navajo language and culture.
ContributorsPlatero, Audra J (Author) / Spencer, Dee Ann (Thesis advisor) / Appleton, Nicholas A. (Committee member) / Gilmore, Treva (Committee member) / Arizona State University (Publisher)
Created2012
Description
Twentieth century California Indians have received muted attention from scholars. The sheer size and diversity of California Indians can be overwhelming. Geographically, California is the third largest state and home to one hundred and ten federally recognized tribes. California Indians created alliances across the state among diverse tribal groups. Indian advocacy and activism of the twentieth century has been a limited discussion focused on four major events: Alcatraz occupation of 1969; Trail of Broken Treaties and subsequent occupation of the Bureau of Indian Affairs building of 1972; Wounded Knee of 1973; and the "Longest Walk" in 1978. These four major developments should not be ignored. However, the discussion should be broader and include diverse forms of advocacy and activism. In 1964 Rupert Costo, Cahuilla, his wife Jeannette Henry-Costo, Eastern Cherokee, and thirteen Indians from diverse tribes, largely from California, founded the American Indian Historical Society (AIHS). Costo served as president of the organization until its dissolution in 1986. The San Francisco based group sought to improve education, communication, and cultural development among Indians. Members of this activist organization challenged textbooks, testified at congressional hearings, created an Indian controlled publishing house, coordinated community meetings, and lobbied for protection of burial grounds. It also circulated, Wassaja, one of the first national Indian newspapers with original content. Through its publications, the AIHS sought to inform and promote mutual understanding between Indians and non-Indians. The AIHS' philosophy centered on the belief that Indians could, through their own initiative and innovation, lead the fight in Indian affairs. Through the years, the AIHS supported Indian issues and efforts of individual tribes to preserve their rights. Thus, the AIHS defended tribal self-determination and rejected pan-indianism. The federal government policy of relocation encouraged non-California Indians to move into California. Relocation caused friction as the focus by many in the mainstream media turned its attention to relocated Indians which increasingly rendered California Indians invisible. However, with conscientious effort the AIHS worked towards informing and educating Indians and non-Indians.
ContributorsSoza War Soldier, Rose Delia (Author) / Iverson, Peter (Thesis advisor) / Fixico, Donald (Thesis advisor) / Reed, Annette (Committee member) / Riding In, James (Committee member) / Whitaker, Matthew (Committee member) / Arizona State University (Publisher)
Created2013
Description
ABSTRACT The present study was designed to examine factors that led to the academic success of two rural secondary schools in New Mexico. The primary focus was on the characteristics and behaviors of leaders in two high-achieving rural schools and how these factors might have contributed to achievement of Adequate Yearly Progress (AYP) in school year 2009-10. The secondary focus of the study concentrated on the characteristics of the rural environment of the schools and what role, if any, school location might have contributed to AYP. Of the approximately 820 public schools in New Mexico, 42 (30%) of secondary schools designated as "rural" achieved AYP in 2009-10. 2 of the 42 secondary schools, were selected for the study. Tara High School and Twelve Oaks Middle School, located in separate New Mexico villages, were identified as achieving the AYP in the 2009-10 school year through demographic and statistical data collected primarily from the New Mexico Public Education Department. The location of the two rural secondary schools along with the willingness of their principals to participate met the research criteria for being a descriptive case study to define any causal relationships between leadership practices and rural settings that resulted in achieving the AYP for student achievement. The researcher conducted interviews regarding leadership with two rural school principals, twelve secondary teachers, and seven parents. There was no direct contact with students in the study. Additionally, the researcher conducted on-site observations of both schools and conducted an on-line leadership survey for principals of the two rural schools and an additional 8 principals for data purposes only. Among the 3 data sets, the researcher found that there was complete unanimity as to the common characteristics of high-achieving schools located in rural communities influencing student achievement: culture, motivation, instructional leadership, empowerment, school leadership, trust, and community involvement. The twelve teachers and seven parents were unanimous that the two principals maintained a positive demeanor, visibly demonstrated care, supported and openly dialogued with the teachers to make their own classroom decisions, maintained an open-door policy, and modeled professional behavior.
ContributorsIron Moccasin, Shawl D (Author) / Humphreys, Jere T. (Thesis advisor) / Appleton, Nicholas A. (Committee member) / Spencer, Dee A. (Committee member) / Arizona State University (Publisher)
Created2012
Description
This dissertation explores how historical changes in education shaped Diné collective identity and community by examining the interconnections between Navajo students, their people, and Diné Bikéyah (Navajo lands). Farina King investigates the ongoing influence of various schools as colonial institutions among the Navajo from the 1930s to 1990 in the southwestern United States. The question that guides this research is how institutional schools, whether far, near, or on the reservation, affected Navajo students’ sense of home and relationships with their Indigenous community during the twentieth century.
The study relies on a Diné historical framework that centers on a Navajo mapping of the world and earth memory compass. The four directions of their sacred mountains orient the Diné towards hózhǫ́, the ideal of society, a desirable state of being that most translate as beauty, harmony, or happiness. Their sacred mountains mark Diné Bikéyah and provide an earth memory compass in Navajo life journeys that direct them from East, to South, to West, and to North. These four directions and the symbols associated with them guide this overarching narrative of Navajo educational experiences from the beginning of Diné learning in their home communities, to the adolescent stages of their institutionalized schooling, to the recent maturity of hybrid Navajo-American educational systems. After addressing the Diné ancestral teachings of the East, King focuses on the student experiences of interwar Crownpoint Boarding School to the South, the postwar Tuba City Boarding School and Leupp Boarding School to the West, and self-determination in Monument Valley to the North.
This study primarily analyzes oral histories and cultural historical methodologies to feature Diné perspectives, which reveal how the land and the mountains serve as focal points of Navajo worldviews. The land defines Diné identity, although many Navajos have adapted to different life pathways. Therefore, land, environment, and nature constituted integral parts and embeddedness of Diné knowledge and epistemology that external educational systems, such as federal schools, failed to overcome in the twentieth century.
The study relies on a Diné historical framework that centers on a Navajo mapping of the world and earth memory compass. The four directions of their sacred mountains orient the Diné towards hózhǫ́, the ideal of society, a desirable state of being that most translate as beauty, harmony, or happiness. Their sacred mountains mark Diné Bikéyah and provide an earth memory compass in Navajo life journeys that direct them from East, to South, to West, and to North. These four directions and the symbols associated with them guide this overarching narrative of Navajo educational experiences from the beginning of Diné learning in their home communities, to the adolescent stages of their institutionalized schooling, to the recent maturity of hybrid Navajo-American educational systems. After addressing the Diné ancestral teachings of the East, King focuses on the student experiences of interwar Crownpoint Boarding School to the South, the postwar Tuba City Boarding School and Leupp Boarding School to the West, and self-determination in Monument Valley to the North.
This study primarily analyzes oral histories and cultural historical methodologies to feature Diné perspectives, which reveal how the land and the mountains serve as focal points of Navajo worldviews. The land defines Diné identity, although many Navajos have adapted to different life pathways. Therefore, land, environment, and nature constituted integral parts and embeddedness of Diné knowledge and epistemology that external educational systems, such as federal schools, failed to overcome in the twentieth century.
ContributorsKing, Farina (Author) / Fixico, Donald (Thesis advisor) / Lomawaima, K. Tsianina (Committee member) / Iverson, Peter (Committee member) / Osburn, Katherine M.B. (Committee member) / Tohe, Laura (Committee member) / Arizona State University (Publisher)
Created2016
Description
This research explores the various and often conflicting interpretations of the Battle of Horseshoe Bend, an event seemingly lost in the public mind of twenty-first century America. The conflict, which pitted United States forces under the command of Major General Andrew Jackson against a militant offshoot of the Creek Confederacy, known as the Redsticks, ranks as the single most staggering loss of life in annals of American Indian warfare. Today, exactly 200 years after the conflict, the legacy of Horseshoe Bend stands as an obscure and often unheard of event. Drawing upon over two centuries of unpublished archival data, newspapers, and political propaganda this research argues that the dominate narrative of Northern history, the shadowy details of the War of 1812, and the erasure of shameful events from the legacy of westward expansion have all contributed to transform what once was a battle of epic proportions, described by Jackson himself as an "extermination," into a seemingly forgotten affair. Ultimately, the Battle of Horseshoe Bend's elusiveness has allowed for the production of various historical myths and political messages, critiques and hyperboles, facts and theories. Hailed as a triumph during the War of 1812, and a high-water mark by the proponents of Manifest Destiny, Jackson's victory has also experienced its fair share of American derision and disregard. Whereas some have criticized the battle as a "cold blooded massacre," others have glorified it as a touchstone of American masculinity, and excused it as a natural event in the unfolding of human evolution. Despite the battle's controversial nature, on 3 August 1956, President Dwight D. Eisenhower, a strong supporter of the National Park Service, approved act HR 11766 establishing Horseshoe Bend National Military Park, the very first national park in the state of Alabama. Hailed and forgotten, silenced and celebrated, exploited and yet largely unknown. This research explores what happened after the smoke cleared at the Battle of Horseshoe Bend. It is a story about the production of history, the power of the past, and the malleability of the American mind.
ContributorsWeiss, Justin Scott (Author) / Fixico, Donald (Thesis advisor) / Schermerhorn, Calvin (Committee member) / Dallett, Nancy (Committee member) / Arizona State University (Publisher)
Created2014
Description
This dissertation seeks to understand two universal experiences that have pervaded human society since man first climbed out of the trees: violence and trauma. Using theories gleaned from the Holocaust and other twentieth century atrocities, this work explores narratives of violent action and traumatic reaction as they occurred among peoples of the nineteenth-century American Southwest. By examining the stories of individuals and groups of Apaches, Ethnic Mexicans, Euro-Americans, and other diverse peoples within the lens of trauma studies, a new narrative emerges within US-Mexico borderlands history. This narrative reveals inter-generational legacies of violence among cultural groups that have lived through trauma and caused trauma within others. For both victims and perpetrators alike, trauma and violence can transform into tools of cultural construction and adaptation.
Part I of this work establishes the concept of ethnotrauma-- a layered experience of collective trauma among minority populations under racial persecution. By following stories of Mescalero, Chiricahua, and Warm Springs Apaches in the nineteenth-century Southwest, this dissertation reveals how Apaches grappled with ethnotrauma through generations during times of war, imprisonment, and exile. These narratives also reveal how Apaches overcame these legacies of pain through communal solidarity and cultural continuity. Part II explores the concept of perpetrator trauma. By following stories of Mexican norteños, Mexican-Americans on the US-Mexico border, and American settlers, the impact of trauma on violators also comes to light. The concept perpetrator trauma in this context denotes the long-term cultural impacts of committing violence among perpetrating communities. For perpetrating groups, violence became a method of affirming and, in some cases, reconstructing group identity through opposition to other groups. Finally, at the heart of this work stands two critical symbols-- Geronimo, victim and villain, and the land itself, hostile and healing-- that reveal how cycles of violence entangled ethnotrauma and perpetrator trauma within individuals struggling to survive and thrive in a savage land.
Part I of this work establishes the concept of ethnotrauma-- a layered experience of collective trauma among minority populations under racial persecution. By following stories of Mescalero, Chiricahua, and Warm Springs Apaches in the nineteenth-century Southwest, this dissertation reveals how Apaches grappled with ethnotrauma through generations during times of war, imprisonment, and exile. These narratives also reveal how Apaches overcame these legacies of pain through communal solidarity and cultural continuity. Part II explores the concept of perpetrator trauma. By following stories of Mexican norteños, Mexican-Americans on the US-Mexico border, and American settlers, the impact of trauma on violators also comes to light. The concept perpetrator trauma in this context denotes the long-term cultural impacts of committing violence among perpetrating communities. For perpetrating groups, violence became a method of affirming and, in some cases, reconstructing group identity through opposition to other groups. Finally, at the heart of this work stands two critical symbols-- Geronimo, victim and villain, and the land itself, hostile and healing-- that reveal how cycles of violence entangled ethnotrauma and perpetrator trauma within individuals struggling to survive and thrive in a savage land.
ContributorsWatkinson, Margery Hunt (Author) / Fixico, Donald (Thesis advisor) / Cichopek-Gajraj, Anna (Committee member) / Meeks, Eric (Committee member) / Arizona State University (Publisher)
Created2020