HLA in North Colombia Chimila Amerindians Arnaiz-Villena, Antonio; Palacio-Grüber, Jose; Juarez, Ignacio ...
Human immunology,
04/2018, Letnik:
79, Številka:
4
Journal Article
Recenzirano
HLA-A,-B,-C,-DRB1 and -DQB1 alleles have been studied in Chimila Amerindians from Sabana de San Angel (North Colombian Coast) by using high resolution molecular typing. A frequent extended haplotype ...was found:HLA-A*24:02-B*51:10-C*15:02-BRB1*04:07-DQB1*03:02 (28.7%) which has also been described in Amerinndian Mayos Mexican population (Mexico, California Gulf, Pacific Ocean). Other haplotypes had already been found in Amerindians from Mexico (Pacific and Atlantic Coast), Peru (highlands and Amazon Basin), Bolivia and North USA. A geographic pattern according to HLA allele or haplotype frequencies is lacking in Amerindians, as already known. Also, five new extended haplotypes were found in Chimila Amerindians. Their HLA-A*24:02 high frequencies characteristic is shared with aboriginal populations of Taiwan; also, HLA-C*01:02 high frequencies are found in New Zealand Maoris, New Caledonians and Kimberly Aborigines from Australia. Finally, this study may show a model of evolutionary factors acting and rising one HLA allele frequency (-A*24:02), but not in others that belong to the same or different HLA loci.
The last significant clash of arms in the American Indian Wars took place on December 29, 1890, on the banks of Wounded Knee Creek in South Dakota. Of the 350 Teton Sioux Indians there, two-thirds ...were women and children. When the smoke cleared, 84 men and 62 women and children lay dead, their bodies scattered along a stretch of more than a mile where they had been trying to flee. Of some 500 soldiers and scouts, about 30 were dead-some, probably, from their own crossfire. Wounded Knee has excited contradictory accounts and heated emotions. To answer whether it was a battle or a massacre, Rex Alan Smith goes further into the historical records and cultural traditions of the combatants than anyone has gone before. His work results in what Alvin Josephy Jr., editor of American Heritage, calls "the most definitive and unbiased" account of all, Moon of Popping Trees.
Suffering, as a universal humanuniverse living experience, was explored utilizing the Parsesciencing mode of inquiry. Ten Lakota historians engaged in discussion to answer the question, “What is your ...experience of suffering?” The discovery revealed the discerning extant moment of suffering as follows: Suffering is burdening anguish amid uplifting aspirations surfacing in persevering with divergent encounters.
This article explores questions surrounding the status and teachings of Nick Black Elk, in dialogue with certain postcolonial and decoloniality theorists, as well as with commentators on Black Elk’s ...spirituality. It highlights liberation spirituality and theology in analyzing the religious hybridity of Black Elk and his actions of decoloniality. It also shows how Black Elk’s recent nomination for Roman Catholic canonization might continue to support certain shifts in various areas of Christian spirituality in light of Lakota influences: to respectful approaches to visionary mysticism and dreams; to positive affirmations of embodied spirituality; to ecological connections, consciousness and responsibility; and to a transformed sense of spiritual intimacy with nature.
Lakota Personal Names DeMallie, Raymond J
Anthropological linguistics,
07/2021, Letnik:
63, Številka:
1
Journal Article
Recenzirano
The meanings of Lakota personal names have been the subject of a great deal of speculation, usually based on anecdotal evidence, folk etymologies, and intuition. No systematic study has been ...undertaken of the linguistic structure of Lakota names and the cultural principles on the basis of which names are created. This article, based primarily on census records for the Pine Ridge Reservation, South Dakota, supplemented by consulting with contemporary speakers of Lakota at Pine Ridge, reveals a limited range of grammatical and semantic possibilities for personal names and provides insight into language use and cultural meaning.
When the spirits arrived Andersson, Rani-Henrik
Plains anthropologist,
05/2018, Letnik:
63, Številka:
246
Journal Article
Recenzirano
The Ghost Dance was a distinguishing phenomenon in Lakota history that caused a lot of friction and divisiveness among the Lakota people in 1890. From the very beginning, however, the Lakota Ghost ...Dance was studied mainly from the perspectives of white Americans, and the Lakota views were only in passing incorporated into this narrative. The earliest accounts created a tradition of treating the Lakota Ghost Dance as a military, political, or religious-political movement. This approach is characterized by phrases such as Sioux outbreak, Messiah Craze, or Ghost Dance war, so often used even in the titles of these works The tradition continued into the late twentieth century, when alternative interpretations began to emerge. However, there is still much to be understood about the Ghost Dance from the Lakota point of view. In The Lakota Ghost Dance of 1890, I was able to locate and use a number of Lakota accounts of the Ghost Dance that had not been used before. Since the Lakota voice was only one part of that study, much of the material could only be used partially or had to be left out. Some of the documents are long, 15–20 pages each, some are written in Lakota or Dakota and need time-consuming translation. Some of the documents have been at least partly published before, while others have not been used so far. In this article, I will present and analyze excerpts of some of the key documents representing different approaches to the Ghost Dance among the Lakotas.
Beard was not only a witness to two major battles against the Lakota; he also traveled with William "Buffalo Bill" Cody's Wild West show, worked as a Hollywood Indian, and witnessed the grand ...transformation of the Black Hills into a tourism mecca. Beard spent most of his later life fighting to reclaim his homeland and acting as "old Dewey Beard," a living relic of the "old West" for the tourists.
If one travels to Little Bighorn Battlefield National Park in late June, one can witness at least three events that simultaneously take place each year commemorating what has been called “one of the ...great mythic and mysterious military battles of American history” (Frosch, 2010). The National Park Service rangers give “battle talks” on the hour to visiting tourists. Two miles away, the privately run U.S. Cavalry School also performs a scripted reenactment called “Custer’s Last Ride”—with riders who have been practicing all week to play the role of soldiers from the doomed regiment of Custer’s 7th Cavalry. On this same day, a traveling band of men, women, and youth from the Lakota, Northern Cheyenne, and Arapaho Nations who have journeyed by horseback and convoy from the Dakotas and Wyoming will reach Last Stand Hill to remember this “Victory Day” from 1876—one that historians have called the “last stand of the Indians” during the period of conflict known as the “Great Sioux War.” This photo essay offers an autoethnographic account of what some have dubbed the annual “Victory Ride” to Montana based upon my participation as a non-Native supporter of this Ride in 2017, 2018, and 2019.
Final nasalization of voiced stops is phonetically unmotivated (Le. not a consequence of universal articulatory or perceptual tendencies). As such, final nasalization has been deemed an impossible ...sound change. Nonetheless, Blust (2005; 2016) proposes that final nasalization took place in four Austronesian languages: Kayan-Murik, Berawan dialects, Kalabakan Murut, and Karo Batak. In this paper, we argue final nasalization in these languages is not a single sound change and reduce it to a combination of phonetically grounded changes. We demonstrate that in Austronesian, final nasalization involved four steps: (i) fricativization of voiced stops, (ii) devoicing of the fricatives, (iii) spontaneous nasalization before voiceless fricatives, and (iv) occlusion of the nasalized fricatives to nasal stops. Finally, we extend our account to final nasalization in Dakota (Siouan) and propose a new explanation for the development of the unnatural final voicing in the related Lakota language. Our results shed light on the role of phonetic naturalness in diachrony and synchrony. We maintain that while phonetically unnatural phonological processes may arise via a sequence of sound changes or analogical extension, sound changes are always natural and phonetically grounded.
A land neither here nor there Brewer, Joseph P.; Dennis, Mary Kate
GeoJournal,
15/6, Letnik:
84, Številka:
3
Journal Article
Recenzirano
As Lakota people strive to honor their relatives’ contributions to contemporary societal values, there remains a need to think about the broader implications of their elders land tenure histories. ...For Lakota, forced assimilation by varying federal agencies into agrarian lifestyles and individual land ownership was a major societal shift away from former Lakota lifeways, however the communities in this study accomplished those agrarian agendas in the early 1900s. Forced assimilation into agrarian lifestyles wasn’t enough, in 1942 their lands were condemned, and they were left with uncertain futures. The 341,726 acres that supported the community of Upper Medicine Root and others, once within the jurisdiction of the Pine Ridge Indian Reservation in South Dakota, was condemned in the summer of 1942, displacing 125 families for the purposes of military training to aid in World War II efforts. This study explores how this particular event, creates a slow and rather violent landscape scale narrative of trauma. This research includes interviews with Lakota elders who experienced these events first hand, a content analysis of primary documents and other first-hand accounts as well as federal archival documents. These resources offer insights into the experiences of these families in 1942, particularly what homestead life was like, how the removal was communicated to the residents, details of the lived experience of removal and the aftermath. The study concludes with ongoing land tenure struggles and broader implications of community wide legacies couched in an unwavering pursuit to reclaim the lands that were condemned and therefore reclaim their cultural and familial landscape.
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