Women And Power In Native North America

Power is understood to be manifested in a multiplicity of ways: through cosmology, economic control, and formal hierarchy. In the Native societies examined, power is continually created and redefined through individual life stages and through the history of the society. The important issue is autonomy - whether, or to what extent, individuals are autonomous in living their lives. Each author demonstrates that women in a particular cultural area of aboriginal North America had (and have) more power than many previous observers have claimed.

How can we learn more about Native women?s lives in North America in earlier centuries? This question is answered by this landmark anthology, an essential guide to the significance, experiences, and histories of Native women. Sixteen classic essays?plus new commentary?many by the original authors?describe a broad range of research methods and sources offering insight into the lives of Native American women. The authors explain the use of letters and diaries, memoirs and autobiographies, newspaper accounts and ethnographies, census data and legal documents. This collection offers guidelines for extracting valuable information from such diverse sources and assessing the significance of such variables as religious affiliation, changes in women?s power after colonization, connections between economics and gender, and representations (and misrepresentations) of Native women. ø Indispensable to anyone interested in exploring the role of gender in Native American history or in emphasizing Native women?s experiences within the context of women?s history, this anthology helps restore the historical reality of Native women and is essential to an understanding of North American history.

Groundbreaking historical scholarship on the complex attitudes toward gender and sexual roles in Native American culture, with a new preface and supplemental bibliography Prior to the arrival of Europeans in the New World, Native Americans across the continent had developed richly complex attitudes and forms of expression concerning gender and sexual roles. The role of the "berdache," a man living as a woman or a woman living as a man in native societies, has received recent scholarly attention but represents just one of many such occurrences of alternative gender identification in these cultures. Editors Sandra Slater and Fay A. Yarbrough have brought together scholars who explore the historical implications of these variations in the meanings of gender, sexuality, and marriage among indigenous communities in North America. Essays that span from the colonial period through the nineteenth century illustrate how these aspects of Native American life were altered through interactions with Europeans. Organized chronologically, Gender and Sexuality in Indigenous North America, 1400–1850 probes gender identification, labor roles, and political authority within Native American societies. The essays are linked by overarching examinations of how Europeans manipulated native ideas about gender for their own ends and how indigenous people responded to European attempts to impose gendered cultural practices at odds with established traditions. Many of the essays also address how indigenous people made meaning of gender and how these meanings developed over time within their own communities. Several contributors also consider sexual practice as a mode of cultural articulation, as well as a vehicle for the expression of gender roles. Representing groundbreaking scholarship in the field of Native American studies, these insightful discussions of gender, sexuality, and identity advance our understanding of cultural traditions and clashes that continue to resonate in native communities today as well as in the larger societies those communities exist within.

Over 15 years ago, Kim Anderson set out to explore how Indigenous womanhood had been constructed and reconstructed in Canada, weaving her own journey as a Cree/Métis woman with the insights, knowledge, and stories of the forty Indigenous women she interviewed. The result was A Recognition of Being, a powerful work that identified both the painful legacy of colonialism and the vital potential of self-definition. In this second edition, Anderson revisits her groundbreaking text to include recent literature on Indigenous feminism and two-spirited theory and to document the efforts of Indigenous women to resist heteropatriarchy. Beginning with a look at the positions of women in traditional Indigenous societies and their status after colonization, this text shows how Indigenous women have since resisted imposed roles, reclaimed their traditions, and reconstructed a powerful Native womanhood. Featuring a new foreword by Maria Campbell and an updated closing dialogue with Bonita Lawrence, this revised edition will be a vital text for courses in women and gender studies and Indigenous studies as well as an important resource for anyone committed to the process of decolonization.

Seminar paper from the year 2000 in the subject American Studies - Culture and Applied Geography, grade: 1,7 (A-), Friedrich-Alexander University Erlangen-Nuremberg (Institute for American Studies), course: Native American Indian Stimulations and Philosophies, 32 entries in the bibliography, language: English, abstract: When Europeans first set foot on the new continent they discovered that it had al-ready been settled. At some point ethnographers became interested in those aborigi-nal cultures. They intended to "cultivate" the "savages". During those times hardly anyone was interested, let alone wrote about Native American women and the not unimportant part they played in this unknown culture. If women were mentioned at all, only their duties in the household were described. It is exactly this lack of interest that today makes it hard to get valid information about the life of Native American women at that time. This ignorance caused the white society to form a distorted picture, where the role of American Indian women matched the rather passive one white women had in their own society. They did not comprehend the importance the family represented as the central institution of society, nor the part women played outside the family, or the freedom they had and the rules they needed to obey. It was only in the 1920s, when the image of the "vanishing race" was created, that more material was collected about American Indian women. Stereotypes developed, because the information about America's indigenous peo-ples was presented to us by a third person. This "medium" described the object of interest in his or her own Euro-centric terms and with a certain intention, in this case the want for the land the Natives inhabited. Then the information got generalized and eventually produced an image that mostly had nothing to do with the original object. The question therefore is: "How did and do Native women, along with others, cre-ate Native America?" (Klein & Ackerman: 3)

"This introduction to the fundamentals of Native American women's studies first looks at several definitive topics created by the western cultural notion of feminism, and western historical and religious perspectives on women. These include ecofeminism, gender roles and work, notions of power, essentialism, women's leadership, sexualities, and spirituality in light of gender. The book then discusses these concepts and their history from a traditional Native American point of view. Foremost among the questions that Native American Women's Studies addresses are; How have Native American women governed their nations? How was/is the divine creatrix expressed in Native American social systems? Most significantly, this book sheds light on the radical differences between the indigenous understanding of human experience in terms of gender, and that held and created by western culture."--BOOK JACKET.

Bachelor Thesis from the year 2007 in the subject American Studies - Culture and Applied Geography, grade: 1,0, University of Hildesheim, 19 entries in the bibliography, language: English, abstract: In my Bachelor's Thesis I want to introduce the culture of Native American women, and strike out especially their way of life and their importance in their tribes and communities. I want to deal with the issue of European and European American clich s about Native American women. When we as Europeans think about Native American women today we are influenced by different media like Hollywood movies and books about Native Americans. We might picture a bloodthirsty warrior, sitting on his horse, shouting, his tomahawk raised high above his head. Then we might see the lowly squaw with her baby tied to her back gathering food and little sticks for making a fire. We might also have the "Pocahontas-picture" in our mind and think of the romanticized story of the Indian princess that saved the life of a British soldier. I want to find out if some of these clich s are true and which ones were definitely fabricated by early settlers and continued by European whites who just did not understand Native American society.

In the past, many Native American cultures have treated women and men as equals. In A Necessary Balance, Lillian A. Ackerman examines the balance of power and responsibility between men and women within each of the eleven Plateau Indian tribes who live today on the Colville Indian Reservation in north-central Washington State. Ackerman analyzes tribal cultures over three historical periods lasting more than a century--the traditional past, the farming phase when Indians were forced onto the reservation, and the twentieth-century industrial present. Ackerman examines gender equality in terms of power, authority, and autonomy in four social spheres: economic, domestic, political, and religious. Although early explorers and anthropologists noted isolated instances of gender equality among Plateau Indians, A Necessary Balance is the first book-length examination of a culture that has practiced such equality from its early days of hunting and gathering to the present day. Ackerman's findings also relate to an examination of European and American cultures, calling into question the current assumption that gender equality ceases to be possible with the advent of industrialization.