Native Americans in the United States
|American Indian and Alaska Native (2010 Census Bureau)
One race: 2,932,248 are registered.
In combination with one or more of the other races listed: 2,288,331.
|Regions with significant populations|
|Predominantly in the Western United States; small but significant communities exist in the Eastern United States also|
|Native American languages (including Navajo, Central Alaskan Yup'ik, Dakota, Western Apache, Keres, Cherokee, Zuni, Ojibwe, O'odham), English, Spanish|
|Native American Church
Traditional Ceremonial Ways
(Unique to Specific Tribe or Band)
|Related ethnic groups|
|Aboriginal peoples in Canada, Indigenous peoples of the Americas, Metis, Mestizo, Latin Americans|
In the United States, Native Americans are considered to be people whose pre-Columbian ancestors were indigenous to the lands within the nation's modern boundaries. These peoples were composed of numerous distinct tribes, bands, and ethnic groups, and many of these groups survive intact today as sovereign nations. The terms Native Americans use to refer to themselves vary regionally and generationally, with many older Native Americans self-identifying as "Indians" or "American Indians", while younger Native Americans often identify as "Indigenous". Which terms should be used to refer to Native Americans has at times been controversial. The term "Native American" has been adopted by major newspapers and some academic groups, but has not traditionally included Native Hawaiians or certain Alaskan Natives, such as Aleut, Yup'ik, or Inuit peoples. Indigenous American peoples from Canada are known as First Nations.
Since the end of the 15th century, the migration of Europeans to the Americas has led to centuries of exchange and adjustment between Old and New World societies. Most Native American groups had historically lived as hunter-gatherer societies and preserved their histories by oral traditions and artwork, which has resulted in the first written sources on the conflict being authored by Europeans.
At the time of first contact, the indigenous cultures were quite different from those of the proto-industrial and mostly Christian immigrants. Some of the Northeastern and Southwestern cultures in particular were matrilineal and operated on a more collective basis than the Europeans were familiar with. The majority of Indigenous American tribes maintained their hunting grounds and agricultural lands for use of the entire tribe. Europeans at that time had patriarchal cultures and had developed concepts of individual property rights with respect to land that were extremely different. The differences in cultures between the established Native Americans and immigrant Europeans, as well as shifting alliances among different nations in times of war, caused extensive political tension, ethnic violence, and social disruption. Even before the European settlement of what is now the United States, Native Americans suffered high fatalities from contact with European diseases spread throughout the Americas by the Spanish to which they had yet not acquired immunity. Smallpox epidemics are thought to have caused the greatest loss of life for indigenous populations, although estimates of the pre-Columbian population of what today constitutes the U.S. vary significantly, from 1 million to 18 million.
After the thirteen colonies revolted against Great Britain and established the United States of America, President George Washington and Henry Knox conceived of the idea of "civilizing" Native Americans in preparation for assimilation as U.S. citizens. Assimilation (whether voluntary, as with the Choctaw, or forced) became a consistent policy through American administrations. During the 19th century, the ideology of manifest destiny became integral to the American nationalist movement. Expansion of European-American populations to the west after the American Revolution resulted in increasing pressure on Native American lands, warfare between the groups, and rising tensions. In 1830, the U.S. Congress passed the Indian Removal Act, authorizing the government to relocate Native Americans from their homelands within established states to lands west of the Mississippi River, accommodating European-American expansion. This resulted in the ethnic cleansing of many tribes, with the brutal, forced marches coming to be known as The Trail of Tears.
As American expansion reached into the West, settler and miner migrants came into increasing conflict with the Great Basin, Great Plains, and other Western tribes. These were complex nomadic cultures based on (introduced) horse culture and seasonal bison hunting. They carried out resistance against United States incursion in the decades after the completion of the Civil War and the Transcontinental Railroad in a series of Indian Wars, which were frequent up until the 1890s but continued into the 20th century. Over time, the United States forced a series of treaties and land cessions by the tribes and established reservations for them in many western states. U.S. agents encouraged Native Americans to adopt European-style farming and similar pursuits, but European-American agricultural technology of the time was inadequate for often dry reservation lands, leading to mass starvation. In 1924, Native Americans who were not already U.S. citizens were granted citizenship by Congress.
Contemporary Native Americans have a unique relationship with the United States because they may be members of nations, tribes, or bands with sovereignty and treaty rights. Cultural activism since the late 1960s has increased political participation and led to an expansion of efforts to teach and preserve Indigenous languages for younger generations and to establish a greater cultural infrastructure: Native Americans have founded independent newspapers and online media, recently including FNX, the first Native American television channel; established Native American studies programs, tribal schools and universities, and museums and language programs; and have increasingly been published as authors.
- 1 History
- 1.1 Pre-Columbian
- 1.2 European exploration and colonization
- 1.3 King Philip's War
- 1.4 Natural society
- 1.5 American Revolution
- 1.6 18th-century United States
- 1.7 19th century
- 1.8 20th century
- 1.9 21st century
- 2 Demographics
- 3 Current legal status
- 4 Contemporary issues
- 5 Society, language, and culture
- 5.1 Ethno-linguistic classification
- 5.2 Society and art
- 5.3 Agriculture
- 5.4 Religion
- 5.5 Gender roles
- 5.6 Sports
- 5.7 Music and art
- 5.8 Traditional economy
- 5.8.1 Contemporary barriers to economic development
- 5.8.2 Native Americans, Europeans, and Africans
- 5.8.3 Assimilation
- 5.8.4 European enslavement
- 5.8.5 Native American slavery
- 5.8.6 Traditions of Native American slavery
- 5.8.7 Native American and African relations
- 6 Who are Native Americans?
- 7 See also
- 8 Further reading
- 9 References
- 10 External links
The usual theory of the settlement of the Americas is that the earliest peoples of the Americas came from Eurasia over a land bridge which connected the two continents across what is now the Bering Strait during a period of glaciation, when the sea water level was lower. The number and nature of these migrations is uncertain but the land bridge is believed to have existed only until about 12,000 years ago, when the land bridge was flooded.
Three major migrations occurred, as traced by linguistic and genetic data; the early Paleoamericans soon spread throughout the Americas, diversifying into many hundreds of culturally distinct nations and tribes. By 8000 BCE the North American climate was very similar to today's.
The Clovis culture, a megafauna-hunting culture, appears around 11,500–11,000 uncal RCYBP (uncalibrated radiocarbon years before present) at the end of the last glacial period. It is characterized by the manufacture of "Clovis points" and distinctive bone and ivory tools. Archaeologists' most precise determinations at present suggest that this radiocarbon age is equal to roughly 13,200 to 12,900 calendar years ago. Clovis people are considered to be the ancestors of most of the indigenous cultures of the Americas. They ranged over much of North America and also appeared in South America.
Numerous Paleoindian cultures occupied North America. According to later oral histories, Native Americans have been living on this continent since their genesis, described by a wide range of traditional creation stories. However, genetic and linguistic data connect the indigenous people of this continent with ancient northeast Asians.
The Folsom Tradition was characterized by use of Folsom points as projectile tips, and data from kill sites, where slaughter and butchering of bison took place. Folsom tools were left behind between 9000 BCE and 8000 BCE.
Na-Dené-speaking peoples entered North America starting around 8000 BCE, reaching the Pacific Northwest by 5000 BCE, and from there migrating along the Pacific Coast and into the interior. It is believed that their ancestors comprised a separate migration into North America, later than the first Paleo-Indians. They migrated into Alaska and northern Canada, south along the Pacific Coast, into the interior of Canada, and south to the Great Plains and the American Southwest. They were the earliest ancestors of the Athabascan-speaking peoples, including the present-day and historical Navajo and Apache.
Since the 1990s, archeologists have explored and dated eleven Middle Archaic sites in present-day Louisiana and Florida at which early cultures built complexes with multiple earthwork mounds; they were societies of hunter-gatherers rather than the settled agriculturalists believed necessary according to the theory of Neolithic Revolution to sustain such large villages over long periods. The prime example is Watson Brake in northern Louisiana, whose 11-mound complex is dated to 3500 BCE, making it the oldest, dated site in the Americas for such complex construction. Construction of the mounds went on for 500 years until abandoned about 2800 BCE, probably due to changing environmental conditions. Poverty Point culture is a Late Archaic archaeological culture that inhabited the area of the lower Mississippi Valley and surrounding Gulf Coast. The culture thrived from 2200 BCE to 700 BCE, during the Late Archaic period. Artifacts show the people traded with other Native Americans located from Georgia to the Great Lakes region. This is one among numerous mound sites of complex indigenous cultures throughout the Mississippi and Ohio valleys. They were one of several succeeding cultures often referred to as mound builders.
The Woodland period of North American pre-Columbian cultures refers to the time period from roughly 1000 BCE to 1,000 CE in the eastern part of North America. The term "Woodland" was coined in the 1930s and refers to prehistoric sites dated between the Archaic period and the Mississippian cultures. The Hopewell tradition is the term for the common aspects of the Native American culture that flourished along rivers in the northeastern and midwestern United States from 200 BCE to 500 CE, stretching as far south as Crystal River.
Hohokam is one of the four major prehistoric archaeological traditions of the present-day American Southwest. Living as simple farmers, they raised corn and beans. The early Hohokam founded a series of small villages along the middle Gila River. The communities were located near good arable land, with dry farming common in the earlier years of this period.
The Mississippian culture, which extended throughout the Ohio and Mississippi valleys and built sites throughout the Southeast, created the largest earthworks in North America north of Mexico, most notably at Cahokia, on a tributary of the Mississippi River in present-day Illinois. The society began building at this site about 950 CE, and reached its peak population in 1,250 CE of 20,000–30,000 people, which was not equalled by any city in the present-day United States until after 1800.
Sophisticated pre-Columbian sedentary societies evolved in North America. The rise of the complex cultures was based on the people's adoption of maize agriculture, development of greater population densities, and chiefdom-level complex social organization from 1200 CE to 1650 CE. The introduction of maize from Mesoamerica allowed the accumulation of crop surpluses to support a higher density of population and led to development of specialized skills.
The Iroquois League of Nations or "People of the Long House", based in present-day upstate and western New York, had a confederacy model from the mid-15th century. It has been suggested that their culture contributed to political thinking during the development of the later United States government. Their system of affiliation was a kind of federation, different from the strong, centralized European monarchies.
Inter-tribal warfare was endemic resulting in displacement and migration of numerous tribes.
European exploration and colonization
After 1492 European exploration and colonization of the Americas revolutionized how the Old and New Worlds perceived themselves. Many of the first major contacts were in Florida and the Gulf coast by Spanish explorers.
Impact on native populations
From the 16th through the 19th centuries, the population of Indians sharply declined. Most mainstream scholars believe that, among the various contributing factors, epidemic disease was the overwhelming cause of the population decline of the Native Americans because of their lack of immunity to new diseases brought from Europe. It is difficult to estimate the number of pre-Columbian Native Americans who were living in what is today the United States of America. Estimates range from a low of 2.1 million to a high of 18 million (Dobyns 1983). By 1800, the Native population of the present-day United States had declined to approximately 600,000, and only 250,000 Native Americans remained in the 1890s. Chicken pox and measles, endemic but rarely fatal among Europeans (long after being introduced from Asia), often proved deadly to Native Americans. In the 100 years following the arrival of the Spanish to the Americas, large disease epidemics depopulated large parts of the eastern United States in the 16th century.
There are a number of documented cases where diseases were deliberately spread among Native Americans as a form of biological warfare. The most well known example occurred in 1763, when Sir Jeffrey Amherst, Commander-in-Chief of the Forces of the British Army, wrote praising the use of smallpox infected blankets to "extirpate" the Indian race. Blankets infected with smallpox were given to Native Americans besieging Fort Pitt. The effectiveness of the attempt is unclear.
In 1634, Fr. Andrew White of the Society of Jesus established a mission in what is now the state of Maryland, and the purpose of the mission, stated through an interpreter to the chief of an Indian tribe there, was "to extend civilization and instruction to his ignorant race, and show them the way to heaven." Fr. Andrew's diaries report that by 1640, a community had been founded which they named St. Mary's, and the Indians were sending their children there "to be educated among the English." This included the daughter of the Piscataway Indian chief Tayac, which exemplifies not only a school for Indians, but either a school for girls, or an early co-ed school. The same records report that in 1677, "a school for humanities was opened by our Society in the centre of [Maryland], directed by two of the Fathers; and the native youth, applying themselves assiduously to study, made good progress. Maryland and the recently established school sent two boys to St. Omer who yielded in abilities to few Europeans, when competing for the honour of being first in their class. So that not gold, nor silver, nor the other products of the earth alone, but men also are gathered from thence to bring those regions, which foreigners have unjustly called ferocious, to a higher state of virtue and cultivation."
In 1727, the Sisters of the Order of Saint Ursula founded Ursuline Academy in New Orleans, which is currently the oldest continuously operating school for girls and the oldest Catholic school in the United States. From the time of its foundation it offered the first classes for Native American girls, and would later offer classes for female African-American slaves and free women of color.
Between 1754 and 1763, many Native American tribes were involved in the French and Indian War/Seven Years' War. Those involved in the fur trade tended to ally with French forces against British colonial militias. The British had made fewer allies, but it was joined by some tribes that wanted to prove assimilation and loyalty in support of treaties to preserve their territories. They were often disappointed when such treaties were later overturned. The tribes had their own purposes, using their alliances with the European powers to battle traditional Native enemies. Some Iroquois who were loyal to the British, and helped them fight in the American Revolution, fled north into Canada.
After European explorers reached the West Coast in the 1770s, smallpox rapidly killed at least 30% of Northwest Coast Native Americans. For the next 80 to 100 years, smallpox and other diseases devastated native populations in the region. Puget Sound area populations, once estimated as high as 37,000 people, were reduced to only 9,000 survivors by the time settlers arrived en masse in the mid-19th century.
Smallpox epidemics in 1780–82 and 1837–38 brought devastation and drastic depopulation among the Plains Indians. By 1832, the federal government established a smallpox vaccination program for Native Americans (The Indian Vaccination Act of 1832). It was the first federal program created to address a health problem of Native Americans.
With the meeting of two worlds, animals, insects, and plants were carried from one to the other, both deliberately and by chance, in what is called the Columbian Exchange. In the 16th century, Spaniards and other Europeans brought horses to Mexico. Some of the horses escaped and began to breed and increase their numbers in the wild. As Native Americans adopted use of the animals, they began to change their cultures in substantial ways, especially by extending their nomadic ranges for hunting. The reintroduction of the horse to North America had a profound impact on Native American culture of the Great Plains.
King Philip's War
King Philip's War, also called Metacom's War or Metacom's Rebellion, was the last major armed conflict between Native American inhabitants of present-day southern New England and English colonists and their Native American allies from 1675 to 1676. It continued in northern New England (primarily on the Maine frontier) even after King Philip was killed, until a treaty was signed at Casco Bay in April 1678.
Some European philosophes considered Native American societies to be truly "natural" and representative of a golden age known to them only in folk history.
During the American Revolution, the newly proclaimed United States competed with the British for the allegiance of Native American nations east of the Mississippi River. Most Native Americans who joined the struggle sided with the British, based both on their trading relationships and hopes that colonial defeat would result in a halt to further colonial expansion onto Native American land. Many native communities were divided over which side to support in the war and others wanted to remain neutral. The first native community to sign a treaty with the new United States Government was the Lenape. For the Iroquois Confederacy, based in New York, the American Revolution resulted in civil war. The British made peace with the Americans in the Treaty of Paris (1783), through which they ceded vast Native American territories to the United States without informing or consulting with the Native Americans.
18th-century United States
The United States was eager to expand, to develop farming and settlements in new areas, and to satisfy land hunger of settlers from New England and new immigrants. The national government initially sought to purchase Native American land by treaties. The states and settlers were frequently at odds with this policy.
United States policy toward Native Americans continued to evolve after the American Revolution. George Washington and Henry Knox believed that Native Americans were equals but that their society was inferior. Washington formulated a policy to encourage the "civilizing" process. Washington had a six-point plan for civilization which included:
- impartial justice toward Native Americans
- regulated buying of Native American lands
- promotion of commerce
- promotion of experiments to civilize or improve Native American society
- presidential authority to give presents
- punishing those who violated Native American rights.
In the late 18th century, reformers starting with Washington and Knox, supported educating native children and adults, in efforts to "civilize" or otherwise assimilate Native Americans to the larger society (as opposed to relegating them to reservations). The Civilization Fund Act of 1819 promoted this civilization policy by providing funding to societies (mostly religious) who worked on Native American improvement.
As American expansion continued, Native Americans resisted settlers' encroachment in several regions of the new nation (and in unorganized territories), from the Northwest to the Southeast, and then in the West, as settlers encountered the tribes of the Great Plains. East of the Mississippi River, an intertribal army led by Tecumseh, a Shawnee chief, fought a number of engagements in the Northwest during the period 1811–12, known as Tecumseh's War. During the War of 1812, Tecumseh's forces allied themselves with the British. After Tecumseh's death, the British ceased to aid the Native Americans south and west of Upper Canada and American expansion proceeded with little resistance. Conflicts in the Southeast include the Creek War and Seminole Wars, both before and after the Indian Removals of most members of the Five Civilized Tribes. Native American nations on the plains in the west continued armed conflicts with the United States throughout the 19th century, through what were called generally "Indian Wars".
In the 1830s President Andrew Jackson signed the Indian Removal Act of 1830, a policy of relocating Indians from their homelands to Indian Territory and reservations in surrounding areas to open their lands for non-native settlements. This resulted in the Trail of Tears.
In July 1845, the New York newspaper editor John L. O'Sullivan coined the phrase, "Manifest Destiny", as the "design of Providence" supporting the territorial expansion of the United States. Manifest Destiny had serious consequences for Native Americans, since continental expansion for the United States took place at the cost of their occupied land.
The Indian Appropriations Act of 1851 set the precedent for modern-day Native American reservations through allocating funds to move western tribes onto reservations since there were no more lands available for relocation.
Native Americans served in both the Union and Confederate military during the American Civil War. At the outbreak of the war, for example, the minority party of the Cherokees gave its allegiance to the Confederacy, while originally the majority party went for the North. Native Americans fought knowing they might jeopardize their independence, unique cultures, and ancestral lands if they ended up on the losing side of the Civil War. 28,693 Native Americans served in the Union and Confederate armies during the Civil War, participating in battles such as Pea Ridge, Second Manassas, Antietam, Spotsylvania, Cold Harbor, and in Federal assaults on Petersburg. A few Native American tribes, such as the Creek and the Choctaw, were slaveholders and found a political and economic commonality with the Confederacy. The Choctaw owned over 2,000 slaves.
Removals and reservations
In the 19th century, the incessant westward expansion of the United States incrementally compelled large numbers of Native Americans to resettle further west, often by force, almost always reluctantly. Native Americans believed this forced relocation illegal, given the Treaty of Hopewell of 1785. Under President Andrew Jackson, United States Congress passed the Indian Removal Act of 1830, which authorized the President to conduct treaties to exchange Native American land east of the Mississippi River for lands west of the river.
As many as 100,000 Native Americans relocated to the West as a result of this Indian removal policy. In theory, relocation was supposed to be voluntary and many Native Americans did remain in the East. In practice, great pressure was put on Native American leaders to sign removal treaties. The most egregious violation, the Trail of Tears, was removal of the Cherokee by President Jackson to Indian Territory.
Native Americans and U.S. Citizenship
In 1817, the Cherokee became the first Native Americans recognized as U.S. citizens. Under Article 8 of the 1817 Cherokee treaty, "Upwards of 300 Cherokees (Heads of Families) in the honest simplicity of their souls, made an election to become American citizens".
Factors establishing citizenship included:
- Treaty provision (as with the Cherokee)
- Registration and land allotment under the Dawes Act of February 8, 1887
- Issuance of Patent in Fee simple
- Adopting Habits of Civilized Life
- Minor Children
- Citizenship by Birth
- Becoming Soldiers and Sailors in the U.S. Armed Forces
- Marriage to a U.S. citizen
- Special Act of Congress.
After the American Civil War, the Civil Rights Act of 1866 states, "that all persons born in the United States, and not subject to any foreign power, excluding Indians not taxed, are hereby declared to be citizens of the United States".
Indian Appropriations Act of 1871
In 1871 Congress added a rider to the Indian Appropriations Act, signed into law by President Ulysses S. Grant, ending United States recognition of additional Native American tribes or independent nations, and prohibiting additional treaties.
After the Indian wars in the late 19th century, the government established Native American boarding schools, initially run primarily by or affiliated with Christian missionaries. At this time American society thought that Native American children needed to be acculturated to the general society. The boarding school experience Was a total immersion in modern American society, but it could prove traumatic to children, who were forbidden to speak their native languages. They were taught Christianity and not allowed to practice their native religions, and in numerous other ways forced to abandon their Native American identities.
Before the 1930s, schools on the reservations provided no schooling beyond the sixth grade. To obtain more, boarding school was usually necessary. Small reservations with a few hundred people usually send their children to nearby public schools. The "Indian New Deal" of the 1930s closed many of the boarding schools, and downplayed the assimilationist goals. The Indian Division of the Civilian Conservation Corps operated large-scale construction projects on the reservations, building thousands of new schools and community buildings. Under the leadership of John Collier the BIA brought in progressive educators to reshape Indian education. The Bureau of Indian Affairs (BIA) by 1938 taught 30,000 students in 377 boarding and day schools, or 40% of all Indian children in school. The Navajo largely opposed schooling of any sort, but the other tribes accepted the system. There were now high schools on larger reservations, make educated not only teenagers but also an adult audience. There were no Indian facilities for higher education. They deemphasized textbooks, emphasized self-esteem, and started teaching Indian history. They promoted traditional arts and crafts of the sort that could be conducted on the reservations, such as making jewelry. The New Deal reformers met significant resistance from parents and teachers, and had mixed results. World War II brought younger Indians in contact with the broader society through military service and work in the munitions industries. The role of schooling was changed to focus on vocational education for jobs in urban America.
Since the rise of self-determination for Native Americans, they have generally emphasized education of their children at schools near where they live. In addition, many federally recognized tribes have taken over operations of such schools and added programs of language retention and revival to strengthen their cultures. Beginning in the 1970s, tribes have also founded colleges at their reservations, controlled, and operated by Native Americans, to educate their young for jobs as well as to pass on their cultures.
On August 29, 1911, Ishi, generally considered to have been the last Native American to live most of his life without contact with European-American culture, was discovered near Oroville, California.
On June 2, 1924, U.S. Republican President Calvin Coolidge signed the Indian Citizenship Act, which made all Native Americans born in the United States and its territories American citizens. Prior to passage of the act, nearly two-thirds of Native Americans were already U.S. citizens.
American Indians today in the United States have all the rights guaranteed in the U.S. Constitution, can vote in elections, and run for political office. Controversies remain over how much the federal government has jurisdiction over tribal affairs, sovereignty, and cultural practices.
The census counted 332,000 Indians in 1930 and 334,000 in 1940, including those on and off reservations in the 48 states. Total spending on Indians averaged $38 million a year in the late 1920s, dropping to a low of $23 million in 1933, and returning to $38 million in 1940.
World War II
Some 44,000 Native Americans served in the United States military during World War II: at the time, one-third of all able-bodied Indian men from 18 to 50 years of age. Described as the first large-scale exodus of indigenous peoples from the reservations since the removals of the 19th century, the men's service with the U.S. military in the international conflict was a turning point in Native American history. The overwhelming majority of Native Americans welcomed the opportunity to serve; they had a voluntary enlistment rate that was 40% higher than those drafted.
Their fellow soldiers often held them in high esteem, in part since the legend of the tough Native American warrior had become a part of the fabric of American historical legend. White servicemen sometimes showed a lighthearted respect toward Native American comrades by calling them "chief". The resulting increase in contact with the world outside of the reservation system brought profound changes to Native American culture. "The war", said the U.S. Indian Commissioner in 1945, "caused the greatest disruption of Native life since the beginning of the reservation era", affecting the habits, views, and economic well-being of tribal members. The most significant of these changes was the opportunity—as a result of wartime labor shortages—to find well-paying work in cities, and many people relocated to urban areas, particularly on the West Coast with the buildup of the defense industry.
There were also losses as a result of the war. For instance, a total of 1,200 Pueblo men served in World War II; only about half came home alive. In addition many more Navajo served as code talkers for the military in the Pacific. The code they made, although cryptologically very simple, was never cracked by the Japanese.
Military service and urban residency contributed to the rise of American Indian activism, particularly after the 1960s and the occupation of Alcatraz Island (1969–1971) by a student Indian group from San Francisco. In the same period, the American Indian Movement (AIM) was founded in Minneapolis, and chapters were established throughout the country, where American Indians combined spiritual and political activism. Political protests gained national media attention and the sympathy of the American public.
Through the mid-1970s, conflicts between governments and Native Americans occasionally erupted into violence. A notable late 20th-century event was the Wounded Knee incident on the Pine Ridge Indian Reservation. Upset with tribal government and the failures of the federal government to enforce treaty rights, about 300 Oglala Lakota and AIM activists took control of Wounded Knee on February 27, 1973.
Indian activists from around the country joined them at Pine Ridge, and the occupation became a symbol of rising American Indian identity and power. Federal law enforcement officials and the national guard cordoned off the town, and the two sides had a standoff for 71 days. During much gunfire, one United States Marshal was wounded and paralyzed. In late April a Cherokee and local Lakota man were killed by gunfire; the Lakota elders ended the occupation to ensure no more lives were lost.
In June 1975, two FBI agents seeking to make an armed robbery arrest at Pine Ridge Reservation were wounded in a firefight, and killed at close range. The AIM activist Leonard Peltier was sentenced in 1976 to two consecutive terms of life in prison in the FBI deaths.
In 1968 the government enacted the Indian Civil Rights Act. This gave tribal members most of the protections against abuses by tribal governments that the Bill of Rights accords to all U.S. citizens with respect to the federal government. In 1975 the U.S. government passed the Indian Self-Determination and Education Assistance Act, marking the culmination of 15 years of policy changes. It resulted from American Indian activism, the Civil Rights Movement, and community development aspects of President Lyndon Johnson's social programs of the 1960s. The Act recognized the right and need of Native Americans for self-determination. It marked the U.S. government's turn away from the 1950s policy of termination of the relationship between tribes and the government. The U.S. government encouraged Native Americans' efforts at self-government and determining their futures. Tribes have developed organizations to administer their own social, welfare and housing programs, for instance. Tribal self-determination has created tension with respect to the federal government's historic trust obligation to care for Indians, however, the Bureau of Indian Affairs has never lived up to that responsibility.
Navajo Community College, now called Diné College, the first tribal college, was founded in Tsaile, Arizona, in 1968 and accredited in 1979. Tensions immediately arose between two philosophies: one that the tribal colleges should have the same criteria, curriculum and procedures for educational quality as mainstream colleges, the other that The faculty and curriculum should be closely adapted to the particular historical culture of the tribe. There was a great deal of turnover, exacerbated by very tight budgets. In 1994 the U.S. Congress passed legislation recognizing the tribal colleges as land-grant colleges, which provided opportunities for large-scale funding. Thirty-two tribal colleges in the United States belong to the American Indian Higher Education Consortium. By the early 21st century, tribal nations had also established numerous language revival programs in their schools.
In addition, Native American activism has led major universities across the country to establish Native American studies programs and departments, increasing awareness of the strengths of Indian cultures, providing opportunities for academics, and deepening research on history and cultures in the United States. Native Americans have entered academia; journalism and media; politics at local, state and federal levels; and public service, for instance, influencing medical research and policy to identify issues related to American Indians.
In 2009 an "apology to Native Peoples of the United States" was included in the defense appropriations act. It states that the U.S. "apologizes on behalf of the people of the United States to all Native Peoples for the many instances of violence, maltreatment, and neglect inflicted on Native Peoples by citizens of the United States.
In 2013 jurisdiction over persons who were not tribal members under the Violence Against Women Act was extended to Indian Country. This closed a gap which prevented arrest or prosecution by tribal police or courts of abusive partners of tribal members who were not native or from another tribe.
Migration to urban areas continued to grow with 70% of Native Americans living in urban areas in 2012, up from 45% in 1970 and 8% in 1940. Urban areas with significant Native American populations include Minneapolis, Denver, Albuquerque, Phoenix, Tucson, Chicago, Oklahoma City, Houston, New York City, Los Angeles, and Rapid City. Many lived in poverty. Racism, unemployment, drugs and gangs were common problems which Indian social service organizations such as the Little Earth housing complex in Minneapolis attempted to address.
The census counted 248,000 Indians in 1890, 332,000 in 1930 and 334,000 in 1940, including those on and off reservations in the 48 states. Total spending on Indians averaged $38 million a year in the late 1920s, dropping to a low of $23 million in 1933, and returning to $38 million in 1940.
|District of Columbia||0.0%||0.0%||0.0%||0.0%||0.0%||0.0%||0.0%||0.1%||0.1%||0.2%||0.2%||0.3%||0.3%|
Population and distribution
The 2010 census permitted respondents to self-identify as being of one or more races. Self-identification dates from the census of 1960; prior to that the race of the respondent was determined by opinion of the census taker. The option to select more than one race was introduced in 2000. If American Indian or Alaska Native was selected, the form requested the individual provide the name of the "enrolled or principal tribe". The 2010 Census showed that the U.S. population on April 1, 2010, was 308.7 million.
Out of the total U.S. population, 2.9 million people, or 0.9 percent, reported American Indian or Alaska Native alone. In addition, 2.3 million people, or another 0.7 percent, reported American Indian or Alaska Native in combination with one or more other races. Together, these two groups totaled 5.2 million people. Thus, 1.7 percent of all people in the United States identified as American Indian or Alaska Native, either alone or in combination with one or more other races.
The definition of American Indian or Alaska Native used in the 2010 census:
According to Office of Management and Budget, "American Indian or Alaska Native" refers to a person having origins in any of the original peoples of North and South America (including Central America) and who maintains tribal affiliation or community attachment.
78% of Native Americans live outside a reservation. Full-blood individuals are more likely to live on a reservation than mixed-blood individuals. The Navajo, with 286,000 full-blood individuals, is the largest tribe if only full-blood individuals are counted; the Navajo are the tribe with the highest proportion of full-blood individuals, 86.3%. The Cherokee have a different history; it is the largest tribe with 819,000 individuals, and it has 284,000 full-blood individuals.
As of 2012 70% of American Indians live in urban areas, up from 45% in 1970 and 8% in 1940. Urban areas with significant Native American populations include Minneapolis, Denver, Phoenix, Tucson, Chicago, Oklahoma City, Houston, New York City, Los Angeles, and Rapid City. Many live in poverty. Racism, unemployment, drugs and gangs are common problems which Indian social service organizations such as the Little Earth housing complex in Minneapolis attempt to address.
Distribution by U.S. state
According to 2003 United States Census Bureau estimates, a little over one third of the 2,786,652 Native Americans in the United States live in three states: California at 413,382, Arizona at 294,137 and Oklahoma at 279,559.
In 2010, the U.S. Census Bureau estimated that about 0.8% of the U.S. population was of American Indian or Alaska Native descent. This population is unevenly distributed across the country. Below, all 50 states, as well as the District of Columbia and Puerto Rico, are listed by the proportion of residents citing American Indian or Alaska Native ancestry, based on the 2010 U.S. Census.
- Alaska – 14.8% 104,871
- New Mexico – 9.4% 193,222
- South Dakota – 8.8% 71,817
- Oklahoma – 8.6% 321,687
- Montana – 6.3% 62,555
- North Dakota – 5.4% 36,591
- Arizona – 4.6% 296,529
- Wyoming – 2.4% 13,336
- Washington – 1.5% 103,869
- Oregon – 1.4% 53,203
- Idaho – 1.4% 21,441
- North Carolina – 1.3% 122,110
- Utah – 1.2% 32,927
- Nevada – 1.2% 32,062
- Nebraska – 1.2% 18,427
- Minnesota – 1.1% 60,916
- Colorado – 1.1% 56,010
- California – 1.0% 362,801
- Wisconsin – 1.0% 54,526
- Kansas – 1.0% 28,150
- Arkansas – 0.8% 22,248
- Texas – 0.7% 170,972
- Louisiana – 0.7% 30,579
- New York – 0.6% 106,906
- Michigan – 0.6% 62,007
- Alabama – 0.6% 28,218
- Maine – 0.6% 8,568
- Rhode Island – 0.6% 6,058
- Missouri – 0.5% 27,376
- Puerto Rico – 0.5% 19,839
- Mississippi – 0.5% 15,030
- Delaware – 0.5% 4,181
- Florida – 0.4% 71,458
- Virginia – 0.4% 29,225
- Maryland – 0.4% 20,420
- South Carolina – 0.4% 19,524
- Iowa – 0.4% 11,084
- Vermont – 0.4% 2,207
- Illinois – 0.3% 43,963
- Georgia – 0.3% 32,151
- New Jersey – 0.3% 29,026
- Tennessee – 0.3% 19,994
- Massachusetts – 0.3% 18,850
- Indiana – 0.3% 18,462
- Connecticut – 0.3% 11,256
- Hawaii – 0.3% 4,164
- District of Columbia – 0.3% 2,079
- Pennsylvania – 0.2% 26,843
- Ohio – 0.2% 25,292
- Kentucky – 0.2% 10,120
- West Virginia – 0.2% 3,787
- New Hampshire – 0.2% 3,150
In 2006, the U.S. Census Bureau estimated that about less than 1.0% of the U.S. population was of Native Hawaiian or Pacific Islander descent. This population is unevenly distributed across 26 states. Below, are the 26 states that had at least 0.1%. They are listed by the proportion of residents citing Native Hawaiian or Pacific Islander ancestry, based on 2006 estimates:
- Hawaii – 8.7
- Utah – 0.7
- Alaska – 0.6
- California – 0.4
- Nevada – 0.4
- Washington – 0.4
- Arizona – 0.2
- Oregon – 0.2
- Alabama – 0.1
- Arkansas – 0.1
- Colorado – 0.1
- Florida – 0.1
- Idaho – 0.1
- Kentucky – 0.1
- Maryland – 0.1
- Massachusetts – 0.1
- Missouri – 0.1
- Montana – 0.1
- New Mexico – 0.1
- North Carolina – 0.1
- Oklahoma – 0.1
- South Carolina – 0.1
- Texas – 0.1
- Virginia – 0.1
- West Virginia – 0.1
- Wyoming – 0.1
Population by tribal grouping
Below are numbers for U.S. citizens self-identifying to selected tribal grouping, according to the 2000 U.S. census.
|Tribal grouping||American Indian and Alaska Native alone||American Indian and Alaska Native in combination with one or more races||American Indian and Alaska Native tribal grouping alone or in any combination|
|One tribal grouping reported||More than one tribal grouping reported||One tribal grouping reported||More than one tribal grouping reported|
|Latin American Indian||104,354||1,850||73,042||1,694||180,940|
|Puget Sound Salish||11,034||226||3,212||159||14,631|
|Other specified American Indian tribes||240,521||9,468||100,346||7,323||357,658|
|American Indian tribe, not specified||109,644||57||86,173||28||195,902|
|Other specified Alaska Native tribes||2,552||435||841||145||3,973|
|Alaska Native tribe, not specified||6,161||370||2,053||118||8,702|
|American Indian or Alaska Native tribes, not specified||511,960||(X)||544,497||(X)||1,056,457|
Current legal status
There are 562 federally recognized tribal governments in the United States. These tribes possess the right to form their own governments, to enforce laws (both civil and criminal) within their lands, to tax, to establish requirements for membership, to license and regulate activities, to zone and to exclude persons from tribal territories. Limitations on tribal powers of self-government include the same limitations applicable to states; for example, neither tribes nor states have the power to make war, engage in foreign relations, or coin money (this includes paper currency).
Many Native Americans and advocates of Native American rights point out that the U.S. federal government's claim to recognize the "sovereignty" of Native American peoples falls short, given that the United States wishes to govern Native American peoples and treat them as subject to U.S. law. Such advocates contend that full respect for Native American sovereignty would require the U.S. government to deal with Native American peoples in the same manner as any other sovereign nation, handling matters related to relations with Native Americans through the Secretary of State, rather than the Bureau of Indian Affairs. The Bureau of Indian Affairs reports on its website that its "responsibility is the administration and management of 55,700,000 acres (225,000 km2) of land held in trust by the United States for American Indians, Indian tribes, and Alaska Natives". Many Native Americans and advocates of Native American rights believe that it is condescending for such lands to be considered "held in trust" and regulated in any fashion by other than their own tribes, whether the U.S. or Canadian governments, or any other non-Native American authority.
As of year 2000, the largest groups in the United States by population were Navajo, Cherokee, Choctaw, Sioux, Chippewa, Apache, Blackfeet, Iroquois, and Pueblo. In 2000, eight of ten Americans with Native American ancestry were of mixed ancestry. It is estimated that by 2100 that figure will rise to nine out of ten.
In addition, there are a number of tribes that are recognized by individual states, but not by the federal government. The rights and benefits associated with state recognition vary from state to state.
Some tribal groups have been unable to document the cultural continuity required for federal recognition. The Muwekma Ohlone of the San Francisco bay area are pursuing litigation in the federal court system to establish recognition. Many of the smaller eastern tribes, long considered remnants of extinct peoples, have been trying to gain official recognition of their tribal status. Several in Virginia and North Carolina have gained state recognition. Federal recognition confers some benefits, including the right to label arts and crafts as Native American and permission to apply for grants that are specifically reserved for Native Americans. But gaining federal recognition as a tribe is extremely difficult; to be established as a tribal group, members have to submit extensive genealogical proof of tribal descent and continuity of the tribe as a culture.
In July 2000 the Washington State Republican Party adopted a resolution recommending that the federal and legislative branches of the U.S. government terminate tribal governments. In 2007 a group of Democratic Party congressmen and congresswomen introduced a bill in the U.S. House of Representatives to "terminate" the Cherokee Nation. This was related to their voting to exclude Cherokee Freedmen as members of the tribe unless they had a Cherokee ancestor on the Dawes Rolls, although all Cherokee Freedmen and their descendants had been members since 1866.
In the state of Virginia, Native Americans face a unique problem. Virginia has no federally recognized tribes but the state has recognized eight. This is related historically to the greater impact of disease and warfare on the Virginia Indian populations, as well as their intermarriage with Europeans and Africans. Some people confused the ancestry with culture, but groups of Virginia Indians maintained their cultural continuity. Most of their early reservations were ended under the pressure of early European settlement.
Some historians also note the problems of Virginia Indians in establishing documented continuity of identity, due to the work of Walter Ashby Plecker (1912–1946). As registrar of the state's Bureau of Vital Statistics, he applied his own interpretation of the one-drop rule, enacted in law in 1924 as the state's Racial Integrity Act. It recognized only two races: "white" and "colored".
Plecker, a segregationist, believed that the state's Native Americans had been "mongrelized" by intermarriage with African Americans; to him, ancestry determined identity, rather than culture. He thought that some people of partial black ancestry were trying to "pass" as Native Americans. Plecker thought that anyone with any African heritage had to be classified as colored, regardless of appearance, amount of European or Native American ancestry, and cultural/community identification. Plecker pressured local governments into reclassifying all Native Americans in the state as "colored", and gave them lists of family surnames to examine for reclassification based on his interpretation of data and the law. This led to the state's destruction of accurate records related to families and communities who identified as Native American (as in church records and daily life). By his actions, sometimes different members of the same family were split by being classified as "white" or "colored". He did not allow people to enter their primary identification as Native American in state records. In 2009, the Senate Indian Affairs Committee endorsed a bill that would grant federal recognition to tribes in Virginia.
To achieve federal recognition and its benefits, tribes must prove continuous existence since 1900. The federal government has maintained this requirement, in part because through participation on councils and committees, federally recognized tribes have been adamant about groups' satisfying the same requirements as they did.
Native American struggles amid poverty to maintain life on the reservation or in larger society have resulted in a variety of health issues, some related to nutrition and health practices. The community suffers a vulnerability to and disproportionately high rate of alcoholism.
It has long been recognized that Native Americans are dying of diabetes, alcoholism, tuberculosis, suicide, and other health conditions at shocking rates. Beyond disturbingly high mortality rates, Native Americans also suffer a significantly lower health status and disproportionate rates of disease compared with all other Americans. — U.S. Commission on Civil Rights (September 2004)
|Part of a series on|
|NGOs and political groups|
Societal discrimination and racism
Most non-Native Americans admitted they rarely encountered Native Americans in their daily lives. While sympathetic toward Native Americans and expressing regret over the past, most people had only a vague understanding of the problems facing Native Americans today. For their part, Native Americans told researchers that they believed they continued to face prejudice, mistreatment, and inequality in the broader society.
Affirmative action issues
Federal contractors and subcontractors, such as businesses and educational institutions, are legally required to adopt equal opportunity employment and affirmative action measures intended to prevent discrimination against employees or applicants for employment on the basis of "color, religion, sex, or national origin". For this purpose, a Native American is defined as "A person having origins in any of the original peoples of North and South America (including Central America), and who maintains a tribal affiliation or community attachment". However, self-reporting is permitted: "Educational institutions and other recipients should allow students and staff to self-identify their race and ethnicity unless self-identification is not practicable or feasible."
Self-reporting opens the door to "box checking" by people who, despite not having a substantial relationship to Native American culture, innocently or fraudulently check the box for Native American.
Native American mascots in sports
American Indian activists in the United States and Canada have criticized the use of Native American mascots in sports, as perpetuating stereotypes.
Many universities and professional sports teams no longer use such images. Examples include Stanford University, which changed from Indians to Cardinal in 1972; Miami University, which switched from Redskins to RedHawks in 1997; and the NBA's Golden State Warriors, who originally used Native American-themed logos but have not since 1971.
However, controversy has remained regarding teams such as the NFL's Washington Redskins, whose name is considered to be a racial slur, and MLB's Cleveland Indians, whose usage of a caricature called Chief Wahoo has diminished but not ended altogether.
Historical depictions in art
Native Americans have been depicted by American artists in various ways at different periods. A number of 19th and 20th-century United States and Canadian painters, often motivated by a desire to document and preserve Native culture, specialized in Native American subjects. Among the most prominent of these were Elbridge Ayer Burbank, George Catlin, Seth Eastman, Paul Kane, W. Langdon Kihn, Charles Bird King, Joseph Henry Sharp, and John Mix Stanley.
In the 20th century, early portrayals of Native Americans in movies and television roles were first performed by European Americans dressed in mock traditional attire. Examples included The Last of the Mohicans (1920), Hawkeye and the Last of the Mohicans (1957), and F Troop (1965–67). In later decades, Native American actors such as Jay Silverheels in The Lone Ranger television series (1949–57) came to prominence. Roles of Native Americans were limited and not reflective of Native American culture. By the 1970s some Native American film roles began to show more complexity, such as those in Little Big Man (1970), Billy Jack (1971), and The Outlaw Josey Wales (1976), which depicted Native Americans in minor supporting roles.
For years, Native people on U.S. television were relegated to secondary, subordinate roles. During the years of the series Bonanza (1959–1973), no major or secondary Native characters appeared on a consistent basis. The series The Lone Ranger (1949–1957), Cheyenne (1955–1963), and Law of the Plainsman (1959–1963) had Native characters who were essentially aides to the central white characters. This continued in such series as How the West Was Won. These programs resembled the "sympathetic" yet contradictory film Dances With Wolves of 1990, in which, according to Ella Shohat and Robert Stam, the narrative choice was to relate the Lakota story as told through a Euro-American voice, for wider impact among a general audience. Like the 1992 remake of The Last of the Mohicans and Geronimo: An American Legend (1993), Dances with Wolves employed a number of Native American actors, and made an effort to portray Indigenous languages.
In 2009 We Shall Remain (2009), a television documentary by Ric Burns and part of the American Experience series, presented a five-episode series "from a Native American perspective". It represented "an unprecedented collaboration between Native and non-Native filmmakers and involves Native advisors and scholars at all levels of the project". The five episodes explore the impact of King Philip's War on the northeastern tribes, the "Native American confederacy" of Tecumseh's War, the U.S.-forced relocation of Southeastern tribes known as the Trail of Tears, the pursuit and capture of Geronimo and the Apache Wars, and concludes with the Wounded Knee incident, participation by the American Indian Movement, and the increasing resurgence of modern Native cultures since.
Common usage in the United States
Native Americans are more commonly known as Indians or American Indians. The term Native American was introduced in the United States in preference to the older term Indian to distinguish the indigenous peoples of the Americas from the people of India, and to avoid negative stereotypes associated with the term Indian. Some academics[who?] believe that the term Indian should be considered outdated or offensive. Many indigenous Americans, however, prefer the term American Indian.
Criticism of the neologism Native American comes from diverse sources. Russell Means, an American Indian activist, opposed the term Native American because he believed it was imposed by the government without the consent of American Indians. He has also argued that the use of the word Indian derives not from a confusion with India but from a Spanish expression En Dio, meaning "in God".
A 1995 U.S. Census Bureau survey found that more Native Americans in the United States preferred American Indian to Native American. Most American Indians are comfortable with Indian, American Indian, and Native American, and the terms are often used interchangeably. The traditional term is reflected in the name chosen for the National Museum of the American Indian, which opened in 2004 on the Mall in Washington, D.C.
Gambling has become a leading industry. Casinos operated by many Native American governments in the United States are creating a stream of gambling revenue that some communities are beginning to use as leverage to build diversified economies.[clarification needed] Although many Native American tribes have casinos, the impact of Native American gaming is widely debated. Some tribes, such as the Winnemem Wintu of Redding, California, feel that casinos and their proceeds destroy culture from the inside out. These tribes refuse to participate in the gambling industry.
Crime on reservations
Prosecution of serious crime, historically endemic on reservations, was required by the 1885 Major Crimes Act, 18 U.S.C. §§1153, 3242, and court decisions to be investigated by the federal government, usually the Federal Bureau of Investigation, and prosecuted by United States Attorneys of the United States federal judicial district in which the reservation lies.
A December 13, 2009 New York Times article about growing gang violence on the Pine Ridge Indian Reservation estimated that there were 39 gangs with 5,000 members on that reservation alone. Navajo country recently reported 225 gangs in its territory.
As of 2012, a high incidence of rape continued to impact Native American women and Alaskan native women. According to the Department of Justice, 1 in 3 Native women have suffered rape or attempted rape, more than twice the national rate. About 46 percent of Native American women have been raped, beaten, or stalked by an intimate partner, according to a 2010 study by the Centers for Disease Control. According to Professor N. Bruce Duthu, "More than 80 percent of Indian victims identify their attacker as non-Indian".
Society, language, and culture
Though cultural features, language, clothing, and customs vary enormously from one tribe to another, there are certain elements which are encountered frequently and shared by many tribes. Early European American scholars described the Native Americans as having a society dominated by clans.
Early hunter-gatherer tribes made stone weapons from around 10,000 years ago; as the age of metallurgy dawned, newer technologies were used and more efficient weapons produced. Prior to contact with Europeans, most tribes used similar weaponry. The most common implements were the bow and arrow, the war club, and the spear. Quality, material, and design varied widely. Native American use of fire both helped provide and prepare for food and altered the landscape of the continent to help the human population flourish.
Large mammals like mammoths and mastodons were largely extinct by around 8000 BCE. Native Americans switched to hunting other large game, such as bison. The Great Plains tribes were still hunting the bison when they first encountered the Europeans. The Spanish reintroduction of the horse to North America in the 17th century and Native Americans' learning to use them greatly altered the Native Americans' culture, including changing the way in which they hunted large game. Horses became such a valuable, central element of Native lives that they were counted as a measure of wealth.
Native Americans were divided into several hundred ethno-linguistic groups.
A number of English words have been derived from Native American languages.
To evade a shift to English, some Native American tribes have initiated language immersion schools for children, where a native Indian language is the medium of instruction. For example, the Cherokee Nation instigated a 10-year language preservation plan that involved growing new fluent speakers of the Cherokee language from childhood on up through school immersion programs as well as a collaborative community effort to continue to use the language at home. This plan was part of an ambitious goal that in 50 years, 80% or more of the Cherokee people will be fluent in the language. The Cherokee Preservation Foundation has invested $3 million into opening schools, training teachers, and developing curricula for language education, as well as initiating community gatherings where the language can be actively used. Formed in 2006, the Kituwah Preservation & Education Program (KPEP) on the Qualla Boundary focuses on language immersion programs for children from birth to fifth grade, developing cultural resources for the general public and community language programs to foster the Cherokee language among adults.
There is also a Cherokee language immersion school in Tahlequah, Oklahoma that educates students from pre-school through eighth grade. Because Oklahoma's official language is English, Cherokee immersion students are hindered when taking state-mandated tests because they have little competence in English. The Department of Education of Oklahoma said that in 2012 state tests: 11% of the school's sixth-graders showed proficiency in math, and 25% showed proficiency in reading; 31% of the seventh-graders showed proficiency in math, and 87% showed proficiency in reading; 50% of the eighth-graders showed proficiency in math, and 78% showed proficiency in reading. The Oklahoma Department of Education listed the charter school as a Targeted Intervention school, meaning the school was identified as a low-performing school but has not so that it was a Priority School. Ultimately, the school made a C, or a 2.33 grade point average on the state's A-F report card system. The report card shows the school getting an F in mathematics achievement and mathematics growth, a C in social studies achievement, a D in reading achievement, and an A in reading growth and student attendance. "The C we made is tremendous," said school principal Holly Davis, "[t]here is no English instruction in our school's younger grades, and we gave them this test in English." She said she had anticipated the low grade because it was the school's first year as a state-funded charter school, and many students had difficulty with English. Eighth graders who graduate from the Tahlequah immersion school are fluent speakers of the language, and they usually go on to attend Sequoyah High School where classes are taught in both English and Cherokee.
Society and art
The Iroquois, living around the Great Lakes and extending east and north, used strings or belts called wampum that served a dual function: the knots and beaded designs mnemonically chronicled tribal stories and legends, and further served as a medium of exchange and a unit of measure. The keepers of the articles were seen as tribal dignitaries.
Pueblo peoples crafted impressive items associated with their religious ceremonies. Kachina dancers wore elaborately painted and decorated masks as they ritually impersonated various ancestral spirits. Sculpture was not highly developed, but carved stone and wood fetishes were made for religious use. Superior weaving, embroidered decorations, and rich dyes characterized the textile arts. Both turquoise and shell jewelry were created, as were high-quality pottery and formalized pictorial arts.
Navajo spirituality focused on the maintenance of a harmonious relationship with the spirit world, often achieved by ceremonial acts, usually incorporating sandpainting. The colors—made from sand, charcoal, cornmeal, and pollen—depicted specific spirits. These vivid, intricate, and colorful sand creations were erased at the end of the ceremony.
Agriculture in the southwest started around 4,000 years ago when traders brought cultigens from Mexico. Due to the varying climate, some ingenuity was needed for agriculture to be successful. The climate in the southwest ranged from cool, moist mountains regions, to dry, sandy soil in the desert. Some innovations of the time included irrigation to bring water into the dry regions and the selection of seed based on the traits of the growing plants that bore them.
In the southwest, they grew beans that were self-supported, much like the way they are grown today. In the east, however, they were planted next to corn in order for the vines to be able to "climb" the cornstalks.
The most important crop the Native Americans raised was maize. It was first started in Mesoamerica and spread north. About 2,000 years ago it reached eastern America. This crop was important to the Native Americans because it was part of their everyday diet; it could be stored in underground pits during the winter, and no part of it was wasted. The husk was made into art crafts, and the cob was used as fuel for fires.
By 800 CE the Native Americans had established three main crops — beans, squash, and corn — called the three sisters.
The agriculture gender roles of the Native Americans varied from region to region. In the southwest area, men prepared the soil with hoes. The women were in charge of planting, weeding, and harvesting the crops. In most other regions, the women were in charge of doing everything, including clearing the land. Clearing the land was an immense chore since the Native Americans rotated fields frequently. There is a tradition that Squanto showed the Pilgrims in New England how to put fish in fields to act like a fertilizer, but the truth of this story is debated.
Native Americans did plant beans next to corn; the beans would replace the nitrogen which the corn took from the ground, as well as using corn stalks for support for climbing. Native Americans used controlled fires to burn weeds and clear fields; this would put nutrients back into the ground. If this did not work, they would simply abandon the field to let it be fallow, and find a new spot for cultivation.
Europeans in the eastern part of the continent observed that Native Americans cleared large areas for cropland. Their fields in New England sometimes covered hundreds of acres. Colonists in Virginia noted thousands of acres under cultivation by Native Americans.
Native Americans commonly used tools such as the hoe, maul, and dibber. The hoe was the main tool used to till the land and prepare it for planting; then it was used for weeding. The first versions were made out of wood and stone. When the settlers brought iron, Native Americans switched to iron hoes and hatchets. The dibber was a digging stick, used to plant the seed. Once the plants were harvested, women prepared the produce for eating. They used the maul to grind the corn into mash. It was cooked and eaten that way or baked as corn bread.
Traditional Native American ceremonies are still practiced by many tribes and bands, and the older theological belief systems are still held by many of the native people.[specify] These spiritualities may accompany adherence to another faith, or can represent a person's primary religious identity. While much Native American spiritualism exists in a tribal-cultural continuum, and as such cannot be easily separated from tribal identity itself, certain other more clearly defined movements have arisen among "traditional" Native American practitioners, these being identifiable as "religions" in the prototypical sense familiar in the industrialized Western world.
Traditional practices of some tribes include the use of sacred herbs such as tobacco, sweetgrass or sage. Many Plains tribes have sweatlodge ceremonies, though the specifics of the ceremony vary among tribes. Fasting, singing and prayer in the ancient languages of their people, and sometimes drumming are also common.
Another significant religious body among Native peoples is known as the Native American Church. It is a syncretistic church incorporating elements of Native spiritual practice from a number of different tribes as well as symbolic elements from Christianity. Its main rite is the peyote ceremony. Prior to 1890, traditional religious beliefs included Wakan Tanka. In the American Southwest, especially New Mexico, a syncretism between the Catholicism brought by Spanish missionaries and the native religion is common; the religious drums, chants, and dances of the Pueblo people are regularly part of Masses at Santa Fe's Saint Francis Cathedral. Native American-Catholic syncretism is also found elsewhere in the United States. (e.g., the National Kateri Tekakwitha Shrine in Fonda, New York, and the National Shrine of the North American Martyrs in Auriesville, New York).
The eagle feather law (Title 50 Part 22 of the Code of Federal Regulations) stipulates that only individuals of certifiable Native American ancestry enrolled in a federally recognized tribe are legally authorized to obtain eagle feathers for religious or spiritual use. The law does not allow Native Americans to give eagle feathers to non-Native Americans.
Gender roles are differentiated in many Native American tribes. Whether a particular tribe is predominantly matrilineal or patrilineal, usually both sexes have some degree of decision-making power within the tribe. Many Nations, such as the Haudenosaunee Five Nations and the Southeast Muskogean tribes, have matrilineal or Clan Mother systems, in which property and hereditary leadership are controlled by and passed through the maternal lines. The children are considered to belong to the mother's clan. In Cherokee culture, women own the family property. When traditional young women marry, their husbands may join them in their mother's household.
Matrilineal structures enable young women to have assistance in childbirth and rearing, and protect them in case of conflicts between the couple. If a couple separates or the man dies, the woman has her family to assist her. In matrilineal cultures the mother's brothers are usually the leading male figures in her children's lives; fathers have no standing in their wife and children's clan, as they still belong to their own mother's clan. Hereditary clan chief positions pass through the mother's line and chiefs have historically been selected on recommendation of women elders, who also could disapprove of a chief.
In the patrilineal tribes, such as the Omaha, Osage and Ponca, hereditary leadership passes through the male line, and children are considered to belong to the father and his clan. In patrilineal tribes, if a woman marries a non-Native, she is no longer considered part of the tribe, and her children are considered to share the ethnicity and culture of their father.
In some tribes, men have historically hunted, traded and made war while, as life-givers, women have primary responsibility for the survival and welfare of the families (and future of the tribe). In many tribes women gather and cultivate plants, use plants and herbs to treat illnesses, care for the young and the elderly, make all the clothing and instruments, and process and cure meat and skins from the game. Some mothers use cradleboards to carry an infant while working or traveling. In other tribes, the gender roles are not so clear-cut, and are even less so in the modern era.
Apart from making homes, women have many additional tasks that are also essential for the survival of the tribes. Historically they have made weapons and tools, they take care of the roofs of their homes and often help the men hunt and fish. In many tribes, medicine women gather herbs and cure the ill, while in others men may also be healers.
Lakota, Dakota, and Nakota girls are encouraged to learn to ride, hunt and fight. Though fighting in war has mostly been left to the boys and men, occasionally women fought as well - both in battles and in defense of the home - especially if the tribe was severely threatened.
Native American leisure time led to competitive individual and team sports. Jim Thorpe, Joe Hipp, Notah Begay III, Chris Wondolowski, Jacoby Ellsbury, Joba Chamberlain, Kyle Lohse, Sam Bradford, Jack Brisco, Tommy Morrison, Billy Mills, and Shoni Schimmel are well known professional athletes.
Native American ball sports, sometimes referred to as lacrosse, stickball, or baggataway, was often used to settle disputes, rather than going to war, as a civil way to settle potential conflict. The Choctaw called it isitoboli ("Little Brother of War"); the Onondaga name was dehuntshigwa'es ("men hit a rounded object"). There are three basic versions, classified as Great Lakes, Iroquoian, and Southern.
The game is played with one or two rackets/sticks and one ball. The object of the game is to land the ball on the opposing team's goal (either a single post or net) to score and to prevent the opposing team from scoring on your goal. The game involves as few as 20 or as many as 300 players with no height or weight restrictions and no protective gear. The goals could be from around 200 feet (61 m) apart to about 2 miles (3.2 km); in Lacrosse the field is 110 yards (100 m). A Jesuit priest[who?] referenced stickball in 1729, and George Catlin painted the subject.
Currently in the WNBA, there are 2 women who are of Native ancestry and enrolled in federally recognized tribes.
Angel Goodrich, Cherokee, was selected in the third round of the WNBA draft (29th pick overall) by the Tulsa Shock. At the time she was the highest-drafted Native American player in the history of the WNBA. During the 2013-14 off-season, she played for Chevakata Vologda in the Russian Premier League. In 2014, she completed her second and final season for the Shock. In 2015, she was picked up on waivers by the Seattle Storm
Shoni Schimmel, Confederated Tribes of the Umatilla Indian Reservation, is an American professional basketball player. She was an All-American college player at the University of Louisville and a first round draft pick of the WNBA's Atlanta Dream. She also earned recognition as the 2014 WNBA All-Star Game Most Valuable Player on July 19, 2014 in Phoenix, Arizona.
Chunkey was a game that consisted of a stone shaped disk that was about 1–2 inches in diameter. The disk was thrown down a 200-foot (61 m) corridor so that it could roll past the players at great speed. The disk would roll down the corridor, and players would throw wooden shafts at the moving disk. The object of the game was to strike the disk or prevent your opponents from hitting it.
Jim Thorpe, a Sauk and Fox Native American, was an all-round athlete playing football and baseball in the early 20th century. Future President Dwight Eisenhower injured his knee while trying to tackle the young Thorpe. In a 1961 speech, Eisenhower recalled Thorpe: "Here and there, there are some people who are supremely endowed. My memory goes back to Jim Thorpe. He never practiced in his life, and he could do anything better than any other football player I ever saw."
In the 1912 Olympics, Thorpe could run the 100-yard dash in 10 seconds flat, the 220 in 21.8 seconds, the 440 in 51.8 seconds, the 880 in 1:57, the mile in 4:35, the 120-yard high hurdles in 15 seconds, and the 220-yard low hurdles in 24 seconds. He could long jump 23 ft 6 in and high-jump 6 ft 5 in. He could pole vault 11 feet (3.4 m), put the shot 47 ft 9 in (14.55 m), throw the javelin 163 feet (50 m), and throw the discus 136 feet (41 m). Thorpe entered the U.S. Olympic trials for the pentathlon and the decathlon.
Louis Tewanima, Hopi people, was an American two-time Olympic distance runner and silver medalist in the 10,000 meter run in 1912. He ran for the Carlisle Indian School where he was a teammate of Jim Thorpe. His silver medal in 1912 remained the best U.S. achievement in this event until another Indian, Billy Mills, won the gold medal in 1964. Tewanima also competed at the 1908 Olympics, where he finished in ninth place in the marathon.
Ellison Brown, of the Narragansett people from Rhode Island, better known as "Tarzan" Brown, won two Boston Marathons (1936, 1939) and competed on the United States Olympic team in the 1936 Olympic Games in Berlin, Germany, but did not finish due to injury. He qualified for the 1940 Olympic Games in Helsinki, Finland, but the games were canceled due to the outbreak of World War II.
Billy Mills, a Lakota and USMC officer, won the gold medal in the 10,000 meter run at the 1964 Tokyo Olympics. He was the only American ever to win the Olympic gold in this event. An unknown before the Olympics, Mills finished second in the U.S. Olympic trials.
Billy Kidd, part Abenaki from Vermont, became the first American male to medal in alpine skiing in the Olympics, taking silver at age 20 in the slalom in the 1964 Winter Olympics at Innsbruck, Austria. Six years later at the 1970 World Championships, Kidd won the gold medal in the combined event and took the bronze medal in the slalom.
Music and art
Traditional Native American music is almost entirely monophonic, but there are notable exceptions. Native American music often includes drumming and/or the playing of rattles or other percussion instruments but little other instrumentation. Flutes and whistles made of wood, cane, or bone are also played, generally by individuals, but in former times also by large ensembles (as noted by Spanish conquistador de Soto). The tuning of modern flutes is typically pentatonic.
Performers with Native American parentage have occasionally appeared in American popular music such as Rita Coolidge, Wayne Newton, Gene Clark, Buffy Sainte-Marie, Blackfoot, Tori Amos, Redbone (members are also of Mexican descent), and CocoRosie. Some, such as John Trudell, have used music to comment on life in Native America. Other musicians such as R. Carlos Nakai, Joanne Shenandoah and Robert "Tree" Cody integrate traditional sounds with modern sounds in instrumental recordings, whereas the music by artist Charles Littleleaf is derived from ancestral heritage as well as nature. A variety of small and medium-sized recording companies offer an abundance of recent music by Native American performers young and old, ranging from pow-wow drum music to hard-driving rock-and-roll and rap. In the International world of ballet dancing Maria Tallchief was considered America's first major prima ballerina, and was the first person of Native American descent to hold the rank. along with her sister Marjorie Tallchief both became star ballerinas.
The most widely practiced public musical form among Native Americans in the United States is that of the pow-wow. At pow-wows, such as the annual Gathering of Nations in Albuquerque, New Mexico, members of drum groups sit in a circle around a large drum. Drum groups play in unison while they sing in a native language and dancers in colorful regalia dance clockwise around the drum groups in the center. Familiar pow-wow songs include honor songs, intertribal songs, crow-hops, sneak-up songs, grass-dances, two-steps, welcome songs, going-home songs, and war songs. Most indigenous communities in the United States also maintain traditional songs and ceremonies, some of which are shared and practiced exclusively within the community.
Native American art comprises a major category in the world art collection. Native American contributions include pottery, paintings, jewelry, weavings, sculpture, basketry, and carvings. Franklin Gritts was a Cherokee artist who taught students from many tribes at Haskell Institute (now Haskell Indian Nations University) in the 1940s, the Golden Age of Native American painters. The integrity of certain Native American artworks is protected by the Indian Arts and Crafts Act of 1990, that prohibits representation of art as Native American when it is not the product of an enrolled Native American artist. Attorney Gail Sheffield and others claim that this law has had "the unintended consequence of sanctioning discrimination against Native Americans whose tribal affiliation was not officially recognized." Native artists such as Jeanne Rorex Bridges (Cherokee) who are not enrolled run the risk of fines or imprisonment if they continue to sell their art while affirming their Indian heritage.
The Inuit, or Eskimo, prepared and buried large amounts of dried meat and fish. Pacific Northwest tribes crafted seafaring dugouts 40–50 feet (12–15 m) long for fishing. Farmers in the Eastern Woodlands tended fields of maize with hoes and digging sticks, while their neighbors in the Southeast grew tobacco as well as food crops. On the Plains, some tribes engaged in agriculture but also planned buffalo hunts in which herds were driven over bluffs.
Dwellers of the Southwest deserts hunted small animals and gathered acorns to grind into flour with which they baked wafer-thin bread on top of heated stones. Some groups on the region's mesas developed irrigation techniques, and filled storehouses with grain as protection against the area's frequent droughts.
In the early years, as these native peoples encountered European explorers and settlers and engaged in trade, they exchanged food, crafts, and furs for blankets, iron and steel implements, horses, trinkets, firearms, and alcoholic beverages.
Contemporary barriers to economic development
Today, other than tribes successfully running casinos, many tribes struggle, as they are often located on reservations isolated from the main economic centers of the country. The estimated 2.1 million Native Americans are the most impoverished of all ethnic groups. According to the 2000 Census, an estimated 400,000 Native Americans reside on reservation land. While some tribes have had success with gaming, only 40% of the 562 federally recognized tribes operate casinos. According to a 2007 survey by the U.S. Small Business Administration, only 1% of Native Americans own and operate a business.
Native Americans rank at the bottom of nearly every social statistic: highest teen suicide rate of all minorities at 18.5 per 100,000, highest rate of teen pregnancy, highest high school drop-out rate at 54%, lowest per capita income, and unemployment rates between 50% and 90%.
The barriers to economic development on Native American reservations have been identified by Joseph Kalt and Stephen Cornell of the Harvard Project on American Indian Economic Development at Harvard University, in their report: What Can Tribes Do? Strategies and Institutions in American Indian Economic Development (2008), are summarized as follows:
- Lack of access to capital
- Lack of human capital (education, skills, technical expertise) and the means to develop it
- Reservations lack effective planning
- Reservations are poor in natural resources
- Reservations have natural resources, but lack sufficient control over them
- Reservations are disadvantaged by their distance from markets and the high costs of transportation
- Tribes cannot persuade investors to locate on reservations because of intense competition from non-Native American communities
- The Bureau of Indian Affairs is inept, corrupt, and/or uninterested in reservation development
- Tribal politicians and bureaucrats are inept or corrupt
- On-reservation factionalism destroys stability in tribal decisions
- The instability of tribal government keeps outsiders from investing. (Many tribes adopted constitutions by the 1934 Indian Reorganization Act model, with two-year terms for elected positions of chief and council members deemed too short by the authors for getting things done)
- Entrepreneurial skills and experience are scarce
- Tribal cultures get in the way
A major barrier to development is the lack of entrepreneurial knowledge and experience within Indian reservations. "A general lack of education and experience about business is a significant challenge to prospective entrepreneurs", was the report on Native American entrepreneurship by the Northwest Area Foundation in 2004. "Native American communities that lack entrepreneurial traditions and recent experiences typically do not provide the support that entrepreneurs need to thrive. Consequently, experiential entrepreneurship education needs to be embedded into school curricula and after-school and other community activities. This would allow students to learn the essential elements of entrepreneurship from a young age and encourage them to apply these elements throughout life". Rez Biz magazine addresses these issues.
Native Americans, Europeans, and Africans
Interracial relations between Native Americans, Europeans, and Africans is a complex issue that has been mostly neglected with "few in-depth studies on interracial relationships". Some of the first documented cases of European/Native American intermarriage and contact were recorded in Post-Columbian Mexico. One case is that of Gonzalo Guerrero, a European from Spain, who was shipwrecked along the Yucatan Peninsula, and fathered three Mestizo children with a Mayan noblewoman. Another is the case of Hernán Cortés and his mistress La Malinche, who gave birth to another of the first multi-racial people in the Americas.
European impact was immediate, widespread, and profound—more than any other race that had contact with Native Americans during the early years of colonization and nationhood. Europeans living among Native Americans were often called "white indians". They "lived in native communities for years, learned native languages fluently, attended native councils, and often fought alongside their native companions".
Early contact was often charged with tension and emotion, but also had moments of friendship, cooperation, and intimacy. Marriages took place in English, Spanish, and French colonies between Native Americans and Europeans. Given the preponderance of men among the colonists in the early years, generally European men married American Indian women.
In 1528, Isabel de Moctezuma, an heir of Moctezuma II, was married to Alonso de Grado, a Spanish Conquistador. After his death, the widow married Juan Cano de Saavedra. Together they had five children. Many heirs of Emperor Moctezuma II were acknowledged by the Spanish crown, who granted them titles including Duke of Moctezuma de Tultengo.
On April 5, 1614, Pocahontas married the Englishman John Rolfe. They had a child called Thomas Rolfe. Intimate relations among Native American and Europeans were widespread, beginning with the French and Spanish explorers and trappers. For instance, in the early 19th century, the Native American woman Sacagawea, who would help translate for the Lewis and Clark Expedition, was married to the French-Canadian trapper Toussaint Charbonneau. They had a son named Jean Baptiste Charbonneau. This was the most typical pattern among the traders and trappers.
There was fear on both sides, as the different peoples realized how different their societies were. The whites regarded the Indians as "savage" because they were not Christian. They were suspicious of cultures which they did not understand. The Native American author, Andrew J. Blackbird, wrote in his History of the Ottawa and Chippewa Indians of Michigan, (1897), that white settlers introduced some immoralities into Native American tribes. Many Indians suffered because the Europeans introduced alcohol and the whiskey trade resulted in alcoholism among the people, who were alcohol-intolerant.
The Ottawas and Chippewas were quite virtuous in their primitive state, as there were no illegitimate children reported in our old traditions. But very lately this evil came to exist among the Ottawas-so lately that the second case among the Ottawas of 'Arbor Croche' is yet living in 1897. And from that time this evil came to be quite frequent, for immorality has been introduced among these people by evil white persons who bring their vices into the tribes.
The U.S. government had two purposes when making land agreements with Native Americans: to open it up more land for white settlement, and to ease tensions between whites and Native Americans by forcing the Native Americans to use the land in the same way as did the whites—for subsistence farms. The government used a variety of strategies to achieve these goals; many treaties required Native Americans to become farmers in order to keep their land. Government officials often did not translate the documents which Native Americans were forced to sign, and native chiefs often had little or no idea what they were signing.
For a Native American man to marry a white woman, he had to get consent of her parents, as long as "he can prove to support her as a white woman in a good home". In the early 19th century, the Shawnee Tecumseh and blonde hair, blue-eyed Rebbecca Galloway had an interracial affair. In the late 19th century, three European-American middle-class women teachers at Hampton Institute married Native American men whom they had met as students.
As European-American women started working independently at missions and Indian schools in the western states, there were more opportunities for their meeting and developing relationships with Native American men. For instance, Charles Eastman, a man of European and Lakota descent whose father sent both his sons to Dartmouth College, got his medical degree at Boston University and returned to the West to practice. He married Elaine Goodale, whom he met in South Dakota. He was the grandson of Seth Eastman, a military officer from Maine, and a chief's daughter. Goodale was a young European-American teacher from Massachusetts and a reformer, who was appointed as the U.S. superintendent of Native American education for the reservations in the Dakota Territory. They had six children together.
When Europeans arrived as colonists in North America, Native Americans changed their practice of slavery dramatically. Native Americans began selling war captives to Europeans rather than integrating them into their own societies as they had done before. As the demand for labor in the West Indies grew with the cultivation of sugar cane, Europeans enslaved Native Americans for the Thirteen Colonies, and some were exported to the "sugar islands". The British settlers, especially those in the southern colonies, purchased or captured Native Americans to use as forced labor in cultivating tobacco, rice, and indigo. Accurate records of the numbers enslaved do not exist. Scholars estimate tens of thousands of Native Americans may have been enslaved by the Europeans, being sold by Native Americans themselves.
Slaves became a caste of people who were foreign to the English (Native Americans, Africans and their descendants) and non-Christians. The Virginia General Assembly defined some terms of slavery in 1705:
All servants imported and brought into the Country ... who were not Christians in their native Country ... shall be accounted and be slaves. All Negro, mulatto and Indian slaves within this dominion ... shall be held to be real estate. If any slave resists his master ... correcting such slave, and shall happen to be killed in such correction ... the master shall be free of all punishment ... as if such accident never happened.— Virginia General Assembly declaration, 1705
The slave trade of Native Americans lasted only until around 1730. It gave rise to a series of devastating wars among the tribes, including the Yamasee War. The Indian Wars of the early 18th century, combined with the increasing importation of African slaves, effectively ended the Native American slave trade by 1750. Colonists found that Native American slaves could easily escape, as they knew the country. The wars cost the lives of numerous colonial slave traders and disrupted their early societies. The remaining Native American groups banded together to face the Europeans from a position of strength. Many surviving Native American peoples of the southeast strengthened their loose coalitions of language groups and joined confederacies such as the Choctaw, the Creek, and the Catawba for protection.
Native American women were at risk for rape whether they were enslaved or not; during the early colonial years, settlers were disproportionately male. They turned to Native women for sexual relationships. Both Native American and African enslaved women suffered rape and sexual harassment by male slaveholders and other white men.
Native American slavery
Traditions of Native American slavery
The majority of Native American tribes did practice some form of slavery before the European introduction of African slavery into North America, but none exploited slave labor on a large scale. Most Native American tribes did not barter captives in the pre-colonial era, although they sometimes exchanged enslaved individuals with other tribes in peace gestures or in exchange for their own members.
The conditions of enslaved Native Americans varied among the tribes. In many cases, young enslaved captives were adopted into the tribes to replace warriors killed during warfare or by disease. Other tribes practiced debt slavery or imposed slavery on tribal members who had committed crimes; but, this status was only temporary as the enslaved worked off their obligations to the tribal society.
Native American and African relations
African and Native Americans have interacted for centuries. The earliest record of Native American and African contact occurred in April 1502, when Spanish colonists transported the first Africans to Hispaniola to serve as slaves.
Sometimes Native Americans resented the presence of African Americans. The "Catawaba tribe in 1752 showed great anger and bitter resentment when an African American came among them as a trader". To gain favor with Europeans, the Cherokee exhibited the strongest color prejudice of all Native Americans. He contends that because of European fears of a unified revolt of Native Americans and African Americans, the colonists encouraged hostility between the ethnic groups: "Whites sought to convince Native Americans that African Americans worked against their best interests." In 1751, South Carolina law stated:
The carrying of Negroes among the Indians has all along been thought detrimental, as an intimacy ought to be avoided.
In addition, in 1758 the governor of South Carolina James Glen wrote:
it has always been the policy of this government to create an aversion in them Indians to Negroes.
Europeans considered both races inferior and made efforts to make both Native Americans and Africans enemies. Native Americans were rewarded if they returned escaped slaves, and African Americans were rewarded for fighting in the late 19th-century Indian Wars.
"Native Americans, during the transitional period of Africans becoming the primary race enslaved, were enslaved at the same time and shared a common experience of enslavement. They worked together, lived together in communal quarters, produced collective recipes for food, shared herbal remedies, myths and legends, and in the end they intermarried." Because of a shortage of men due to warfare, many tribes encouraged marriage between the two groups, to create stronger, healthier children from the unions.
In the 18th century, many Native American women married freed or runaway African men due to a decrease in the population of men in Native American villages. Records show that many Native American women bought African men but, unknown to the European sellers, the women freed and married the men into their tribe. When African men married or had children by a Native American woman, their children were born free, because the mother was free (according to the principle of partus sequitur ventrem, which the colonists incorporated into law).
European colonists often required the return of runaway slaves to be included as a provision in treaties with American Indians. In 1726, the British Governor of New York exacted a promise from the Iroquois to return all runaway slaves who had joined up with them. In the mid-1760s, the government requested the Huron and Delaware to return runaway slaves, but there was no record of slaves having been returned. Colonists placed ads about runaway slaves.
While numerous tribes used captive enemies as servants and slaves, they also often adopted younger captives into their tribes to replace members who had died. In the Southeast, a few Native American tribes began to adopt a slavery system similar to that of the American colonists, buying African American slaves, especially the Cherokee, Choctaw, and Creek. Though less than 3% of Native Americans owned slaves, divisions grew among the Native Americans over slavery. Among the Cherokee, records show that slave holders in the tribe were largely the children of European men that had shown their children the economics of slavery. As European colonists took slaves into frontier areas, there were more opportunities for relationships between African and Native American peoples.
Based on the work of geneticists, a PBS series on African Americans explained that while most African Americans are racially mixed, it is relatively rare that they have Native American ancestry. According to the PBS series, the most common "non-black" mix is English and Scots-Irish. However, the Y-chromosome and mtDNA (mitochondrial DNA) testing processes for direct-line male and female ancestors can fail to pick up the heritage of many ancestors. (Some critics thought the PBS series did not sufficiently explain the limitations of DNA testing for assessment of heritage.)
Another study suggests that relatively few Native Americans have African-American heritage. A study reported in The American Journal of Human Genetics stated, "We analyzed the European genetic contribution to 10 populations of African descent in the United States (Maywood, Illinois; Detroit; New York; Philadelphia; Pittsburgh; Baltimore; Charleston, South Carolina; New Orleans; and Houston) ... mtDNA haplogroups analysis shows no evidence of a significant maternal Amerindian contribution to any of the 10 populations." A few writers persist in the myth that most African Americans have Native American heritage.
DNA testing has limitations and should not be depended on by individuals to answer all their questions about heritage. So far, such testing cannot distinguish among the many distinct Native American tribes. No tribes accept DNA testing to satisfy their differing qualifications for membership, usually based on documented blood quantum or descent from ancestor(s) listed on the Dawes Rolls.
Native American adoption of African slavery
Native Americans interacted with enslaved Africans and African Americans on many levels. Over time all the cultures interacted. Native Americans began slowly to adopt white culture. Native Americans in the South shared some experiences with Africans, especially during the period, primarily in the 17th century, when both were enslaved. The colonists along the Atlantic Coast had begun enslaving Native Americans to ensure a source of labor. At one time the slave trade was so extensive that it caused increasing tensions with the various Algonquian tribes, as well as the Iroquois. Based in New York and Pennsylvania, they had threatened to attack colonists on behalf of the related Iroquoian Tuscarora before they migrated out of the South in the early 1700s.
In the 1790s, Benjamin Hawkins was assigned as the U.S. agent to the southeastern tribes, who became known as the Five Civilized Tribes for their adoption of numerous Anglo-European practices. He advised the tribes to take up slaveholding to aid them in European-style farming and plantations. He thought their traditional form of slavery, which had looser conditions, was less efficient than chattel slavery. In the 19th century, some members of these tribes who were more closely associated with settlers, began to purchase African-American slaves for workers. They adopted some European-American ways to benefit their people.
From the late 1700s to the 1860s, the Five Civilized Tribes were involved in the institution of African slavery as planters. For example, Cherokee leader Joseph Vann owned more than 100 slaves. The proportion of Cherokee families who owned slaves did not exceed ten percent, and was comparable to the percentage among white families across the South, where a slaveholding elite owned most of the laborers.
The writer William Loren Katz contends that Native Americans treated their slaves better than did the typical white American in the Deep South. Though less than 3% of Native Americans owned slaves, bondage created destructive cleavages among those who were slaveholders. Among the Five Civilized Tribes, mixed-race slaveholders were generally part of an elite hierarchy, often based on their mothers' clan status, as the societies had matrilineal systems. As did Benjamin Hawkins, European fur traders and colonial officials tended to marry high-status women, in strategic alliances seen to benefit both sides. The Choctaw, Creek and Cherokee believed they benefited from stronger alliances with the traders and their societies. The women's sons gained their status from their mother's families; they were part of hereditary leadership lines who exercised power and accumulated personal wealth in their changing Native American societies. The historian Greg O'Brien calls them the Creole generation to show that they were part of a changing society. The chiefs of the tribes believed that some of the new generation of mixed-race, bilingual chiefs would lead their people into the future and be better able to adapt to new conditions influenced by European Americans.
Proposals for Indian Removal heightened the tensions of cultural changes, due to the increase in the number of mixed-race Native Americans in the South. Full bloods, who tended to live in areas less affected by colonial encroachment, generally worked to maintain traditional ways, including control of communal lands. While the traditional members often resented the sale of tribal lands to Anglo-Americans, by the 1830s they agreed it was not possible to go to war with the colonists on this issue.
Who are Native Americans?
Admixture and genetics
Intertribal mixing was common among many Native American tribes prior to European contact, as they would adopt captives taken in warfare. Individuals often had ancestry from more than one tribe, particularly after tribes lost so many members from disease in the colonial era and after. Bands or entire tribes occasionally split or merged to form more viable groups in reaction to the pressures of climate, disease and warfare.
A number of tribes traditionally adopted captives into their group to replace members who had been captured or killed in battle. Such captives were from rival tribes and later were taken from raids on European settlements. Some tribes also sheltered or adopted white traders and runaway slaves, and others owned slaves of their own. Tribes with long trading histories with Europeans show a higher rate of European admixture, reflecting years of intermarriage between Native American women and European men, often seen as advantageous to both sides. A number of paths to genetic and ethnic diversity among Native Americans have occurred.
In recent years, genetic genealogists have been able to determine the proportion of Native American ancestry carried by the African-American population. The literary and history scholar Henry Louis Gates, Jr., had experts on his TV programs who discussed African-American ancestry. They stated that 5% of African Americans have at least 12.5% Native American ancestry, or the equivalent to one great-grandparent, which may represent more than one distant ancestor. A greater percentage could have a smaller proportion of Indian ancestry, but their conclusions show that popular estimates of Native American admixture may have been too high.
DNA testing is not sufficient to qualify a person for specific tribal membership, as it cannot distinguish among Native American tribes.
Native American identity has historically been based on culture, not just biology, as many American Indian peoples adopted captives from their enemies and assimilated them into their tribes. The Indigenous Peoples Council on Biocolonialism (IPCB) notes that:
"Native American markers" are not found solely among Native Americans. While they occur more frequently among Native Americans, they are also found in people in other parts of the world.
Not all Native Americans have been tested; especially with the large number of deaths due to disease such as smallpox, it is unlikely that Native Americans only have the genetic markers they have identified [so far], even when their maternal or paternal bloodline does not include a [known] non-Native American.
To receive tribal services, a Native American must be a certified (or enrolled) member of a federally recognized tribal organization. Each tribal government makes its own rules for eligibility of citizens or tribal members. Among tribes, qualification for enrollment may be based upon a required percentage of Native American "blood" (or the "blood quantum") of an individual seeking recognition, or documented descent from an ancestor on the Dawes Rolls or other registers. But, the federal government has its own standards related to who qualifies for services available to certified Native Americans. For instance, federal scholarships for Native Americans require the student both to be enrolled in a federally recognized tribe and to be of at least one-quarter Native American descent (equivalent to one grandparent), attested to by a Certificate of Degree of Indian Blood (CDIB) card issued by the federal government.
Some tribes have begun requiring genealogical DNA testing of individuals' applying for membership, but this is usually related to an individual's proving parentage or direct descent from a certified member. Requirements for tribal membership vary widely by tribe. The Cherokee require documented direct genealogical descent from a Native American listed on the early 1906 Dawes Rolls. Tribal rules regarding recognition of members who have heritage from multiple tribes are equally diverse and complex.
Tribal membership conflicts have led to a number of legal disputes, court cases, and the formation of activist groups. One example of this are the Cherokee Freedmen. Today, they include descendants of African Americans once enslaved by the Cherokees, who were granted, by federal treaty, citizenship in the historic Cherokee Nation as freedmen after the Civil War. The modern Cherokee Nation, in the early 1980s, passed a law to require that all members must prove descent from a Cherokee Native American (not Cherokee Freedmen) listed on the Dawes Rolls, resulting in the exclusion of some individuals and families who had been active in Cherokee culture for years.
Since the census of 2000, people may identify as being of more than one race. Since the 1960s, the number of people claiming Native American ancestry has grown significantly and by the 2000 census, the number had more than doubled. Sociologists attribute this dramatic change to "ethnic shifting" or "ethnic shopping"; they believe that it reflects a willingness of people to question their birth identities and adopt new ethnicities which they find more compatible.
The author Jack Hitt writes:
The reaction from lifelong Indians runs the gamut. It is easy to find Native Americans who denounce many of these new Indians as members of the wannabe tribe. But it is also easy to find Indians like Clem Iron Wing, an elder among the Lakota, who sees this flood of new ethnic claims as magnificent, a surge of Indians 'trying to come home.' Those Indians who ridicule Iron Wing's lax sense of tribal membership have retrofitted the old genocidal system of blood quantum—measuring racial purity by blood—into the new standard for real Indianness, a choice rich with paradox.
The journalist Mary Annette Pember notes that identifying with Native American culture may be a result of a person's increased interest in genealogy, the romanticization of the lifestyle, and a family tradition of Native American ancestors in the distant past. There are different issues if a person wants to pursue enrollment as a member of a tribe. Different tribes have different requirements for tribal membership; in some cases persons are reluctant to enroll, seeing it as a method of control initiated by the federal government; and there are individuals who are 100% Native American but, because of their mixed tribal heritage, do not qualify to belong to any individual tribe. Pember concludes:
The subjects of genuine American Indian blood, cultural connection and recognition by the community are extremely contentious issues, hotly debated throughout Indian country and beyond. The whole situation, some say, is ripe for misinterpretation, confusion and, ultimately, exploitation.
The genetic history of indigenous peoples of the Americas primarily focuses on human Y-chromosome DNA haplogroups and human mitochondrial DNA haplogroups. "Y-DNA" is passed solely along the patrilineal line, from father to son, while "mtDNA" is passed down the matrilineal line, from mother to offspring of both sexes. Neither recombines, and thus Y-DNA and mtDNA change only by chance mutation at each generation with no intermixture between parents' genetic material. Autosomal "atDNA" markers are also used, but differ from mtDNA or Y-DNA in that they overlap significantly. Autosomal DNA is generally used to measure the average continent-of-ancestry genetic admixture in the entire human genome and related isolated populations.
The genetic pattern indicates Indigenous Americans experienced two very distinctive genetic episodes; first with the initial-peopling of the Americas, and secondly with European colonization of the Americas. The former is the determinant factor for the number of gene lineages, zygosity mutations and founding haplotypes present in today's Indigenous Amerindian populations.
Human settlement of the New World occurred in stages from the Bering sea coast line, with an initial 15,000 to 20,000-year layover on Beringia for the small founding population. The micro-satellite diversity and distributions of the Y lineage specific to South America indicates that certain Amerindian populations have been isolated since the initial colonization of the region. The Na-Dené, Inuit and Indigenous Alaskan populations exhibit haplogroup Q-M242 (Y-DNA) mutations, however, that are distinct from other indigenous Amerindians, and that have various mtDNA and atDNA mutations. This suggests that the paleo-Indian migrants into the northern extremes of North America and Greenland were descended from a later, independent migrant population.
- Federally recognized tribes
- (Federally) unrecognized tribes
- List of Alaska Native tribal entities
- List of Indian reservations in the United States
- List of historical Indian reservations in the United States
- List of notable Native Americans of the United States
- List of notable writers from peoples indigenous to the Americas
- National Park Service Native American Heritage Sites
- Native American mythology
- Native Americans in popular culture
- Outline of United States federal Indian law and policy
- Adams, David Wallace. Education for Extinction: American Indians and the Boarding School Experience 1875–1928, University Press of Kansas, 1975. ISBN 0-7006-0735-8 (hbk); ISBN 0-7006-0838-9 (pbk).
- Anderson, Owanah. Jamestown Commitment: the Episcopal Church [i.e. the Protestant Episcopal Church in the U.S.A.] and the American Indian. Cincinnati, Ohio: Forward Movement Publications, 1988. 170 p. ISBN 0-88028-082-4
- Barak, Gregg, Paul Leighton, and Jeanne Flavin. Class, Race, Gender, and Crime: The Social Realities of Justice in America. Lanham, MD: Rowman and Littlefield, 2010. ISBN 978-0-7425-9969-7.
- Bierhorst, John. A Cry from the Earth: Music of North American Indians. ISBN 0-941270-53-X.
- Deloria, Vine. 1969. Custer Died for Your Sins: An Indian Manifesto. New York: Macmillan.
- Dunbar-Ortiz, Roxanne (February 2015). Native Land and African Bodies, the Source of U.S. Capitalism, in Monthly Review, Volume 66, Number 9. Book review of Walter Johnson, River of Dark Dreams: Slavery and Empire in the Cotton Kingdom (Cambridge, MA: Belknap Press, 2013, 560 pages)
- Electronic Code of Federal Regulations (e-CFR), Title 50: Wildlife and Fisheries Part 22-Eagle permits "Electronic Code of Federal Regulations:". Ecfr.gpoaccess.gov. February 27, 2007. Retrieved 2010-08-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Hirschfelder, Arlene B.; Byler, Mary G.; & Dorris, Michael. Guide to research on North American Indians. American Library Association (1983). ISBN 0-8389-0353-3.
- Jones, Peter N. Respect for the Ancestors: American Indian Cultural Affiliation in the American West. Boulder, CO: Bauu Press (2005). ISBN 0-9721349-2-1.
- Kroeber, Alfred L. (1939). Cultural and Natural Areas of Native North America. University of California Publications in American Archaeology and Ethnology.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Nichols, Roger L. Indians in the United States & Canada, A Comparative History. University of Nebraska Press (1998). ISBN 0-8032-8377-6.
- Pohl, Frances K. (2002). Framing America: A Social History of American Art. New York: Thames & Hudson. pp. 54–56, 105–106 & 110–111. ISBN 0-500-23792-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>[dead link]
- Lua error in Module:Citation/CS1/Identifiers at line 47: attempt to index field 'wikibase' (a nil value).
- Shanley, Kathryn Winona (2004). "The Paradox of Native American Indian Intellectualism and Literature". Melus. 29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Shohat, Ella; Stam, Robert (1994). Unthinking Eurocentrism: Multiculturalism and the Media. New York: Routledge. ISBN 0-415-06324-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Sletcher, Michael, "North American Indians", in Will Kaufman and Heidi Macpherson, eds., Britain and the Americas: Culture, Politics, and History, New York: Oxford University Press, 2005, 2 vols.
- Snipp, C.M. (1989). American Indians: The first of this land. New York: Russell Sage Foundation. ISBN 0-87154-822-4.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Sturtevant, William C. (Ed.). Handbook of North American Indians (Vol. 1–20). Washington, D. C.: Smithsonian Institution. (Vols. 1–3, 16, 18–20 not yet published), (1978–present).
- Tiller, Veronica E. (Ed.). Discover Indian Reservations USA: A Visitors' Welcome Guide. Foreword by Ben Nighthorse Campbell. Denver, CO: Council Publications, 1992. ISBN 0-9632580-0-1.
- Washburn, Wilcomb E. The Indian in America (1975)
- http://www.census.gov/prod/cen2010/briefs/c2010br-02.pdf 2010 Census Bureau
- Siebens, J & T Julian. Native North American Languages Spoken at Home in the United States and Puerto Rico: 2006–2010. United States Census Bureau. December 2011.
- Calloway, Colin G. "Native Americans First View Whites from the Shore." American Heritage, Spring 2009. Retrieved 2011-12-29
- Bruce E. Johansen (2006). The Native Peoples of North America. Rutgers University Press. ISBN 978-0-8135-3899-0.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Native American". Encyclopædia Britannica. Retrieved 2009-06-28.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Perdue, Theda (2003). "Chapter 2 "Both White and Red"". Mixed Blood Indians: Racial Construction in the Early South. The University of Georgia Press. p. 51. ISBN 0-8203-2731-X.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Remini, Robert (1998) . ""The Reform Begins"". Andrew Jackson. History Book Club. p. 201. ISBN 0-06-080132-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Remini, Robert (1998) . ""Brothers, Listen ... You Must Submit"". Andrew Jackson. History Book Club. p. 258. ISBN 0-06-080132-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Miller, Eric (1994). "George Washington and Indians, Washington and the Northwest War, Part One". Eric Miller. Retrieved 2008-05-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Tom Jewett (1996–2009). "Thomas Jefferson's Views Concerning Native Americans". Archiving America. Retrieved 2009-02-17.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "An Indian Candidate for Congress". Christian Mirror and N.H. Observer, Shirley, Hyde & Co. July 15, 1830.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Charles Kappler (1904). "Indian affairs: laws and treaties Vol. II, Treaties". Government Printing Office. Retrieved 2008-04-16.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "FNX: First Nations Experience Television", Native American Faculty and Staff Association News. University of California, Davis. Accessed 25 October 2011.
- Ehlers, J., and P.L. Gibbard, 2004a, Quaternary Glaciations: Extent and Chronology 2: Part II North America, Elsevier, Amsterdam. ISBN 0-444-51462-7.
- Wells, Spencer; Read, Mark (2002). The Journey of Man – A Genetic Odyssey (Digitised online by Google books). Random House. pp. 138–140. ISBN 0-8129-7146-9.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> Cite error: Invalid
<ref>tag; name "SpencerWells2" defined multiple times with different content
- Dyke A.S. & Prest V.K. (1986). Late Wisconsinian and Holocene retreat of the Larentide ice sheet: Geological Survey of Canada Map 1702A
- Dickason, Olive. Canada's First Nations: A History of the Founding Peoples from the Earliest Times. 2nd edition. Toronto: Oxford University Press, 1997.
- "Native American populations descend from three key migrations". Phys.org. 2012-07-11. Retrieved 2013-12-15.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- J. Imbrie and K. P. Imbrie, Ice Ages: Solving the Mystery (Short Hills, NJ: Enslow Publishers) 1979.
- "Clovis Culture" entry in the Concise Oxford Dictionary of Archaeology: "9,500–9,000 BC".
- Lua error in Module:Citation/CS1/Identifiers at line 47: attempt to index field 'wikibase' (a nil value).
- David R. Starbuck, The Archeology of New Hampshire: Exploring 10,000 Years in the Granite State, UPNE, 2006, p. 25.
- Sharon Bigley, "Ancient native boy's genome reignites debate over first Americans", Reuters, 12 February 2014
- Hillerman, Anthony G. (1973). "The Hunt for the Lost American", in The Great Taos Bank Robbery and Other Indian Country Affairs, University of New Mexico Press. ISBN 0-8263-0306-4.
- D.E. Dummond, "Toward a Pre-History of the Na-Dene, with a General Comment on Population Movements among Nomadic Hunters", American Anthropological Association, 1969. Retrieved 2010-03-30.
- Leer, Jeff, Doug Hitch, & John Ritter. 2001. Interior Tlingit Noun Dictionary: The Dialects Spoken by Tlingit Elders of Carcross and Teslin, Yukon, and Atlin, British Columbia, Whitehorse, Yukon Territory: Yukon Native Language Centre. ISBN 1-55242-227-5.
- Lua error in Module:Citation/CS1/Identifiers at line 47: attempt to index field 'wikibase' (a nil value).
- Fagan, Brian M. 2005. Ancient North America: The Archaeology of a Continent. Fourth Edition. New York. Thames & Hudson Inc. p. 418.
- "Hopewell". Ohio History Central.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Douglas T. Price, and Gary M. Feinman (2008). Images of the Past, 5th edition. New York: McGraw-Hill. pp. 274–277. ISBN 978-0-07-340520-9.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Chenault, Mark, Rick Ahlstrom, and Tom Motsinger, (1993) In the Shadow of South Mountain: The Pre-Classic Hohokam of 'La Ciudad de los Hornos', Part I and II.
- muller. "Connections". Archived from the original on June 10, 2011.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Townsend, Richard F., and Robert V. Sharp, eds. (2004). Hero, Hawk, and Open Hand. The Art Institute of Chicago and Yale University Press. ISBN 0-300-10601-7. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- F. Kent Reilly and James Garber, eds. (2007). Ancient Objects and Sacred Realms. University of Texas Press. ISBN 978-0-292-71347-5. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Woods, Thomas E (2007). 33 questions about American history you're not supposed to ask. Crown Forum. p. 62. ISBN 978-0-307-34668-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Wright, R (2005). Stolen Continents: 500 Years of Conquest and Resistance in the Americas. Mariner Books. ISBN 0-618-49240-2.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Tooker E (1990). "The United States Constitution and the Iroquois League". In Clifton JA. The Invented Indian: Cultural Fictions and Government Policies. New Brunswick, N.J.: Transaction Publishers. pp. 107–128. ISBN 1-56000-745-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Burns, LF. "Osage". Oklahoma Encyclopedia of History and Culture. Retrieved 2010-11-29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Joel H. Spring (2001). Globalization and educational rights: an intercivilizational analysis. Routledge. p. 92. ISBN 978-0-8058-3882-4.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Osborn, William M. (2000). The Wild Frontier: Atrocities During the American-Indian War from Jamestown Colony to Wounded Knee. Random House. ISBN 0375503749. Retrieved February 24, 2015.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Indian Mixed-Blood", Frederick W. Hodge, Handbook of American Indians, 1906.
- "The Cambridge encyclopedia of human paleopathology". Arthur C. Aufderheide, Conrado Rodríguez-Martín, Odin Langsjoen (1998). Cambridge University Press. p.205. ISBN 0-521-55203-6
- Kohn, George C. (2008). Encyclopedia of plague and pestilence: from ancient times to the present. Infobase Publishing. p. 33. ISBN 0-8160-6935-2.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Smallpox: Eradicating the Scourge". Bbc.co.uk. November 5, 2009. Retrieved 2010-08-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The Story Of ... Smallpox—and other Deadly Eurasian Germs". Pbs.org. Retrieved 2010-08-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Microchronology and Demographic Evidence Relating to the Size of Pre-Columbian North American Indian Populations". Science June 16, 1995: Vol. 268. no. 5217, pp. 1601–1604 doi:10.1126/science.268.5217.1601.
- Thornton, Russell (1990). American Indian holocaust and survival: a population history since 1492. University of Oklahoma Press. pp. 26–32. ISBN 0-8061-2220-X.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Thornton, Russel (1990). American Indian holocaust and survival: a population history since 1492. University of Oklahoma Press. p. 43. ISBN 0-8061-2220-X.
- Lange, Greg (January 23, 2003). "Smallpox epidemic ravages Native Americans on the northwest coast of North America in the 1770s". Online Encyclopedia of Washington State History. Retrieved 2011-04-24.
Worldwide studies show that the fatality rates to people never before exposed to smallpox are at least 30 percent of the entire population and sometimes as high as 50 to 70 percent.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Squires, Susan; Kincheloe, John (2005). "Native American History and Cultures". Syllabus for HIS 943A, Meredith College. Retrieved 2006-09-19.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "David A. Koplow, Smallpox: The Fight to Eradicate a Global Scourge". Ucpress.edu. Retrieved 2011-02-21.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Keesler, M. Paul (2008). "Chapter 5 - Iroquois (Dutch Children's Disease Kills Thousands of Mohawks)". Mohawk: Discovering the Valley of the Crystals. North Country Press. ISBN 978-1-59531-021-7. Retrieved 2012-07-27.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- 1491: New Revelations of the Americas Before Columbus, Knopf, 2005
- Crawford, Native Americans of the Pontiac's War, 245–250
- Phillip M. White (June 2, 2011). American Indian Chronology: Chronologies of the American Mosaic. Greenwood Publishing Group. p. 44.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- D. Hank Ellison (August 24, 2007). Handbook of Chemical and Biological Warfare Agents. CRC Press. pp. 123–140. ISBN 0-8493-1434-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Foley, Henry. Records of the English Province of the Society of Jesus. 1875. London: Burns and Oates. p. 352.
- Foley, Henry. Records of the English Province of the Society of Jesus. 1875. London: Burns and Oates. p. 379
- Foley, Henry. Records of the English Province of the Society of Jesus. 1875. London: Burns and Oates. p. 394
- "Plagues and Peoples on the Northwest Coast", History Net, Missouri State University, Humanities & Social Sciences Online.
- Greg Lange,"Smallpox epidemic ravages Native Americans on the northwest coast of North America in the 1770s", The Online Encyclopedia of Washington State History, January 23, 2003. Retrieved 2008-08-09.
- "The first smallpox epidemic on the Canadian Plains: In the fur-traders' words", National Institutes of Health.
- "Mountain Man-Plains Indian Fur Trade", The Fur Trapper.
- Review of J. Diane Pearson, "Lewis Cass and the Politics of Disease: The Indian Vaccination Act of 1832", Project Muse, Johns Hopkins University.
- "The Politics of Disease",Wicazo Sa Review: Vol. 18, No. 2, (Autumn, 2003), pp. 9–35.
- "The Columbian Biological Exchange". Spider.georgetowncollege.edu. Retrieved 2013-02-16.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "King Philip's War - Native American History - HISTORY.com". HISTORY.com. Retrieved 2015-10-14.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Giersbach, Walter. Philip's War: America's Most Devastating Conflict, MilitaryHistoryOnline.com
- Jean Jacques Rousseau (1700s). "Ennobling 'Savages'". Retrieved 2008-09-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Wilcomb E. Washburn, "Indians and the American Revolution", AmericanRevolution.org, History Channel Network. Retrieved 2006-02-23.
- Holm, Tom. "The Great Confusion in Indian Affairs: Native Americans and Whites in the Progressive Era". Utexas.edu.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "To the Brothers of the Choctaw Nation". Yale Law School. 1803. Retrieved 2010-10-24.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Past Notable Native Americans". Snowwowl.com. Retrieved 2010-08-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Thornton, Russell (1990). American Indian Holocaust and Survival: A Population History since 1492. University of Oklahoma Press. p. 48. ISBN 978-0-8061-2220-5
- The "Indian Homestead Act" of 1871 or the Dawes Act stated:"PROVIDED, That hereafter no Indian nation or tribe within the territory of the United States shall be acknowledged or recognized as an independent nation, tribe, or power with whom the United States may contract by treaty."
- Worlds Together, Worlds Apart, Robert Tignor, Jeremy Adelman, Stephen Aron, Stephen Kotkin, Suzanne Marchand, Gyan Prakash, Michael Tsin, W.W. Norton & Company, New York, 2000, p. 274.
- Rutherford Birchard Hayes (1857). "Hayes Quotes: What a prodigious growth this English race, ." Retrieved 2008-09-04.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Ely Parker Famous Native Americans.
- "Native Americans in the Civil War". Ethic Composition of Civil War Forces (C.S & U.S.A.). 2009-01-05. Retrieved 2009-01-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- W. David Baird; et al. (2009-01-05). ""We are all Americans", Native Americans in the Civil War". Native Americans.com. Retrieved 2009-01-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Rodmans, Leslie. The Five Civilized Tribes and the American Civil War (PDF). p. 2.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Rodman, Leslie. The Five Civilized Tribes and the American Civil War (PDF). p. 5.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The Choctaw". Museum of the Red River. 2005.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Carter (III), Samuel (1976). Cherokee Sunset: A Nation Betrayed : A Narrative of Travail and Triumph, Persecution and Exile. New York: Doubleday, p. 232.
- William G. McLoughlin (1981). "Experiment in Cherokee Citizenship, 1817–1829" (PDF). American Quarterly, Vol. 33, No. 1 (Spring, 1981), pp. 3–25. Retrieved 2012-06-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- McCool, Daniel, Susan M. Olson, and Jennifer L. Robinson. Native Vote, Cambridge, England: Cambridge University Press, 2007.
- Onecle (November 8, 2005). "Indian Treaties". Retrieved 2009-03-31.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "What Were Boarding Schools Like for Indian Youth?". authorsden.com. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Long-suffering urban Indians find roots in ancient rituals". California's Lost Tribes. Archived from the original on 2005-08-29. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Developmental and learning disabilities". PRSP Disabilities. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Soul Wound: The Legacy of Native American Schools". Amnesty International USA. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Michael C. Coleman (2007). American Indian Children at School, 1850-1930. Univ. Press of Mississippi. p. 9.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Willard W. Beatty, "Uncle Sam develops a new kind of rural school." The Elementary School Journal (1940): 185-194 in JSTOR
- Willard W. Beatty, "The Federal Government and the Education of Indians and Eskimos," Journal of Negro Education," (July 1938) 7:267-72 in JSTOR
- Margaret Szasz, Education and the American Indian: The Road to Self-Determination, 1928-1973 (1979)
- Kroeber, Throdora (1962). Ishi: In Two Worlds. Berkeley: University of California Press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Starn, Orrin (2004). Ishi's Brain: In Search of America's Last "Wild" Indian. New York: Norton.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "FIND A RARE ABORIGINE.; Scientists Obtain Valuable Tribal Lore from Southern Yahi Indian". The New York Times. San Francisco. September 6, 1911. Retrieved 2012-09-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Charles Kappler (1929). "Indian affairs: laws and treaties Vol. IV, Treaties". Government Printing Office. Retrieved 2008-10-14.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Deloria, Vincent (1992). American Indian policy in the 20th century. University of Oklahoma Press. p. 91. ISBN 978-0-8061-2424-7.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- US Bureau of the Census, Statistical Abstract of the United States: 1951 (1951) pp 14, 306
- U.S. Department of Defense. "American Indians in World War II". Defenselink.mil. Retrieved 2008-02-25.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Thomas D. Morgan. "Native Americans in World War II". United States Army Center of Military History. Retrieved 2011-05-01.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Bernstein, p. 131
- Waldron, Martin (April 28, 1973). "Shot Kills Indian At Wounded Knee". Select.nytimes.com. Retrieved 2010-08-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Crosson, Judith (November 5, 2003). "Appeals court denies Peltier's parole bid". Boston.com. Retrieved 2010-08-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Robert J. McCarthy, Civil Rights in Tribal Courts; The Indian Bill of Rights at 30 Years, 34 IDAHO LAW REVIEW 465 (1998).
- Robert J. McCarthy, The Bureau of Indian Affairs and the Federal Trust Obligation to American Indians, 19 BYU J. PUB. L. 1 (December 2004)
- Gregory, T.; Thaxton, Lourene (2007). "Robert A. Roessel Jr. and Navajo Community College: Cross-Cultural Roles of Key Individuals in Its Creation, 1951-1989". American Indian Culture & Research Journal. 31 (4): 25–50.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- McKinnon, John D. (2009-12-22). "U.S. Offers An Official Apology to Native Americans". Blogs.wsj.com. Archived from the original on 2012-03-02. Retrieved 2011-02-21.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Camia, Catalina (2013-02-28). "Congress sends Violence Against Women Act to Obama". USA Today. Retrieved 28 February 2013.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "VAWA victory shows that House GOP needs Democrats". The Washington Post. Retrieved 28 February 2013.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Timothy Williams (April 13, 2013). "Quietly, Indians Reshape Cities and Reservations". The New York Times. Retrieved April 14, 2013.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Historical Census Statistics on Population Totals By Race, 1790 to 1990, and By Hispanic Origin, 1970 to 1990, For The United States, Regions, Divisions, and States". Census.gov. Retrieved 2013-01-10.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "State and County QuickFacts". Quickfacts.census.gov. 2013-02-20. Retrieved 2013-06-16.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Jack Hitt (August 21, 2005). "The Newest Indians". The New York Times Magazine. Retrieved 2012-06-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Norris, =Tina; Vines, Paula L.; Hoeffel, Elizabeth M. (January 2012). "The American Indian and Alaska Native Population: 2010" (PDF). U.S. Census. Retrieved 2010-06-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Annual Estimates by Race Alone" (PDF). US Census.gov. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- American FactFinder, United States Census Bureau. "US census". Factfinder.census.gov. Retrieved 2010-08-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "U.S. Census". US Census Bureau. Retrieved 2011. Check date values in:
- "2000 Summary File 1 – US Census Bureau" (PDF). US Census Bureau. 2007. Retrieved 2010-11-01.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The U.S. Relationship To American Indian and Alaska Native Tribes". america.gov. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Bureau of Indian affairs". Archived from the original on 2007-11-29. Retrieved 2007-12-25.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Mixing Bodies and Beliefs: The Predicament of Tribes". Columbia Law Review. Archived from the original on 2007-06-13. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The Muwekman Ohlone". muwekma.org. Retrieved 2007-06-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Washington GOP plank to terminate tribes ignites firestorm". Web.archive.org. Archived from the original on 2000-09-02. Retrieved 2011-08-29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "National Congress of American Indians Opposes Bill to Terminate the Cherokee Nation". Tanasi Journal. Wisdom Keepers, Inc. July 7, 2007. Archived from the original on May 10, 2009. Retrieved 2009-11-06.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The Genocide and Relocation of the Dine'h (Navajo)". Senaa. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Big Mountain Update 1 February 1997". LISTSERV at Wayne State University. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The black-and-white world of Walter Ashby Plecker". Pilotonline.com. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Virginia tribes take another step on road to federal recognition".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Challenges to Health and Well-Being of Native American Communities". The Provider's Guide to Quality and Culture. Retrieved 2007-06-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>, Management of Science of Health
- Broken Promises: Evaluating the Native American Health Care System by the U.S. Commission on Civil Rights, September 2004.
- "Walking a Mile: A Qualitative Study Exploring How Indians and Non-Indians Think About Each Other". Public Agenda. Retrieved 2008-07-25.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "[Executive Order 11246]--Equal employment opportunity". The Federal Register. Archived from the original on 2010-03-30. Retrieved 2010-05-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Office of Federal Contract Compliance Programs (OFCCP)". U.S. Department of Labor. Retrieved 2010-05-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Final Guidance on Maintaining, Collecting, and Reporting Racial and Ethnic Data to the U.S. Department of Education" (Notice). Federal Register/Vol. 72, No. 202/Friday, October 19, 2007/Notices. U.S. Department of Education. October 19, 2007. pp. 59266 to 59279. Retrieved 2012-06-09.
A person having origins in any of the original peoples of North and South America (including Central America), and who maintains a tribal affiliation or community attachment.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Bridget Neconie (Spring 2012). "removing educational Barriers for Native American Citizens of Federally- recognized tribes" (PDF). The American Indian Graduate: 10 to 14. Retrieved 2012-06-09.
The Native American population is the only group in American that tends to experience systematic fraudulent behavior. Claiming to be Native American has become such a common and accepted practice that recently, the American Bar Association began to require verification of the identity of Native American applicants.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Florida State University thanks Seminoles for historic vote of support". Florida State University. Archived from the original on 2007-06-08. Retrieved 2008-08-09.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Teaching Tolerance. "Native American Mascots Big Issue in College Sports". Retrieved 2008-08-26.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Shohat, Ella, and Stam, Robert. Unthinking Eurocentrism: Multiculturalism and the Media. New York: Routledge, 1994.
- "About the Project: We Shall Remain". Retrieved 2009-06-16.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Preference for Racial or Ethnic Terminology". Infoplease. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Russell Means "I am an American Indian, not a native American!" (Treaty Productions, 1996); citation given here and here and they cover the general subject and some Means' contribution, but have no reference to "En Dio" and only those non-working links to text.
- "American Indian versus Native American". Infoplease. Retrieved 2006-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Joseph Eve, CPAs (2012) . "The Cost of doing Business".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Steven W. Perry (December 2004). "A BJS Statistical Profile, 1992–2002 American Indians and Crime" (PDF). U.S. Department of Justice Office of Justice Programs. Retrieved 2012-06-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Kevin K. Washburn (February 2006). "American Indians, Crime, and the Law" (PDF). Michigan Law Review. 104: 709 to 778. Retrieved 2012-06-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Michael Riley (November 11, 2007). "1885 law at root of jurisdictional jumble". The Denver Post. Retrieved 2012-06-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Expansion of tribal courts' authority passes Senate" article by Michael Riley in The Denver Post Posted: 25 June 2010 01:00:00 AM MDT Updated: 25 June 2010 02:13:47 AM MDT Accessed 2010-06-25
- "President Obama signs tribal-justice changes" article by Michael Riley in The Denver Post, Posted: 30 July 2010 01:00:00 AM MDT, Updated: 30 July 2010 06:00:20 AM MDT, accessed 2010-07-30
- "Lawless Lands" a 4 part series in The Denver Post last updated November 21, 2007
- Timothy Williams (November 12, 2012). "Washington Steps Back From Policing Indian Lands, Even as Crime Rises". The New York Times. Retrieved 2012-11-13.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Public Law 280 and Law Enforcement in Indian Country – Research Priorities December 2005", accessed 2010-08-12
- "Indian Gangs Grow, Bringing Fear and Violence to Reservation". The New York Times. December 13, 2009
- "Gang Violence On The Rise On Indian Reservations". NPR: National Public Radio. August 25, 2009.
- Timonthy Williams (May 22, 2012). "For Native American Women, Scourge of Rape, Rare Justice". The New York Times. Retrieved 2012-05-23.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Sarah Childress (February 4, 2013). "Will the Violence Against Women Act Close a Tribal Justice "Loophole"?". PBS.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- N. Bruce Duthu (August 10, 2008). "Broken Justice in Indian Country" (op-ed by expert). The New York Times. Retrieved 2012-06-07.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Jonathan Weisman (February 10, 2013). "Measure to Protect Women Stuck on Tribal Land Issue". The New York Times. Retrieved February 10, 2013.
If a Native American is raped or assaulted by a non-Indian, she must plead for justice to already overburdened United States attorneys who are often hundreds of miles away.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Morgan, Lewis H. (1907). Ancient Society. Chicago: Charles H. Kerr & Company. pp. 70–71, 113. ISBN 0-674-03450-3.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Native Now : Language: Cherokee". We Shall Remain - American Experience - PBS. 2008. Retrieved April 9, 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Cherokee Language Revitalization". Cherokee Preservation Foundation. 2014. Retrieved April 9, 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Kituwah Preservation & Education Program Powerpoint, by Renissa Walker (2012)'. 2012. Print.
- Chavez, Will (April 5, 2012). "Immersion students win trophies at language fair". Cherokeephoenix.org. Retrieved April 8, 2013.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Cherokee Immersion School Strives to Save Tribal Language". Youth on Race. Retrieved June 5, 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Iroquois History. Retrieved 2006-02-23.
- Krech III, Shepard (1999). The ecological Indian: myth and history (1 ed.). New York, New York: W. W. Norton & Company, Inc. p. 107. ISBN 0-393-04755-5.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "American Indian Agriculture". Answers.com. Retrieved 2008-02-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- A Brief History of the Native American Church by Jay Fikes. Retrieved 2006-02-22.
- Melvin Randolph Gilmore, "The True Logan Fontenelle", Publications of the Nebraska State Historical Society, Vol. 19, edited by Albert Watkins, Nebraska State Historical Society, 1919, p. 64, at GenNet, accessed 2011-08-25
- Beatrice Medicine, "Gender", Encyclopedia of North American Indians, February 9, 2006.
- "Native American Women", Indians.org. Retrieved 2007-01-11.
- "Medicine Women", Bluecloud.org. Retrieved 2007-01-11. Archived June 18, 2012 at the Wayback Machine
- Zinn, Howard (2005). A People's History of the United States: 1492–present, Harper Perennial Modern Classics. ISBN 0-06-083865-5.
- "Women in Battle", Bluecloud.org. Retrieved 2007-01-11.
- "Choctaw Indians". 2006. Retrieved 2008-05-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Thomas Vennum Jr., author of American Indian Lacrosse: Little Brother of War (2002–2005). "History of Native American Lacrossee". Retrieved 2008-09-11.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Gyasi Ross (2015). "Black History Month: An Honest Conversation With Yawna Allen on Being Native and Black". Indian Country Today Media Network. Retrieved 2015-03-13.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Botelho, Greg. Roller-coaster life of Indian icon, sports' first star, CNN.com, July 14, 2004. Retrieved 2007-04-23.
- Jim Thorpe Is Dead on West Coast at 64, The New York Times, March 29, 1953. Retrieved 2007-04-23.
- Hedy Weiss (April 12, 2013). "American prima ballerina Maria Tallchief dies at 88". Chicago Sun Times. Retrieved April 15, 2013.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Howard Chua-Eoan (April 12, 2013). "The Silent Song of Maria Tallchief: America's Prima Ballerina (1925–2013)". Time. Retrieved April 16, 2013.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Bierhosrt, John (1992). A Cry from the Earth: Music of North American Indians. Ancient City Press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Gail Sheffield, The Arbitrary Indian: The Indian Arts and Crafts Act of 1990. University of Oklahoma Press, 1997.
- James J. Kilpatrick, "A Cozy Little Restraint Of Trade Rules Indian Arts And Crafts". Broward & Palm Beach Sun-Sentinel, December 13, 1992.
- Sam Blackwell, "Playing Politics with Native American Art." The Southeast Missourian, October 6, 2000.
- "NIGA: Indian Gaming Facts".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Number of U.S. Minority Owned Businesses Increasing".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Kalt, Joseph. "Harvard Project on American Indian Economic Development". Retrieved 2008-06-17.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Cornell, Stephen. "Co-director, Harvard Project on American Indian Economic Development". Archived from the original on 2008-06-19. Retrieved 2008-06-17.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Cornell, S., Kalt, J. "What Can Tribes Do? Strategies and Institutions in American Indian Economic Development" (PDF). Archived from the original (PDF) on 2004-04-07. Retrieved 2008-06-17.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Native Entrepreneurship: Challenges and opportunities for rural communities — CFED, Northwest Area Foundation December 2004".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Mary A. Dempsey (1996). "The Indian connection". American Visions. Archived from the original on 2007-12-27. Retrieved 2008-09-19.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Katherine Ellinghaus (2006). Taking assimilation to heart. University of Nebraska Press. ISBN 978-0-8032-1829-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Sexuality and the Invasion of America: 1492–1806". Retrieved 2009-05-19.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Sharing Choctaw History". A First Nations Perspective, Galafilm. Retrieved 2008-02-05.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>[dead link]
- "Native Americans: Early Contact". Students on Site. Archived from the original on 2008-05-10. Retrieved 2009-05-19.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Indian Achievement Award". Ipl.org. Retrieved 2010-08-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Charles A. Eastman". Answers.com. Retrieved 2010-08-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Ellinghaus, Katherine (2006). Taking assimilation to heart. University of Nebraska Press. ISBN 978-0-8032-1829-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Virginia Magazine of History and Biography". Virginia Historical Society. Retrieved 2009-05-19.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The Terrible Transformation:From Indentured Servitude to Racial Slavery". PBS. 2009. Retrieved 2010-01-07.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Gloria J. Browne-Marshall (2009). ""The Realities of Enslaved Female Africans in America", excerpted from Failing Our Black Children: Statutory Rape Laws, Moral Reform and the Hypocrisy of Denial". University of Daytona. Retrieved 2009-06-20.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Tony Seybert (2009). "Slavery and Native Americans in British North America and the United States: 1600 to 1865" (PDF). Retrieved 2009-06-20.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Muslims in American History : A Forgotten Legacy by Dr. Jerald F. Dirks. ISBN 1-59008-044-0 p. 204.
- Red, White, and Black, p. 99. ISBN 0-8203-0308-9.
- Red, White, and Black, p. 105, ISBN 0-8203-0308-9.
- ColorQ (2009). "Black Indians (Afro-Native Americans)". ColorQ. Retrieved 2009-05-29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Tiya Miles (2008). Ties That Bind: The Story of an Afro-Cherokee Family in Slavery and Freedom. University of California Press. ISBN 9780520250024.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Dorothy A. Mays (2008). Women in early America. ABC-CLIO. ISBN 978-1-85109-429-5.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Art T. Burton (1996). "CHEROKEE SLAVE REVOLT OF 1842". LWF COMMUNICATIONS. Retrieved 2009-05-29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Fay A. Yarbrough (2007). Race and the Cherokee Nation. Univ of Pennsylvania Press. ISBN 978-0-8122-4056-6.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- National Park Service (May 30, 2009). "African American Heritage and Ethnography: Work, Marriage, Christianity". National Park Service.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Katz, William Loren (1996). "Their Mixing is to be Prevented". Black Indians: A Hidden Heritage. Atheneum Books For Young Readers. pp. 109–125.
- Nomad Winterhawk (1997). "Black Indians want a place in history". Djembe Magazine. Retrieved 2009-05-29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Katz WL 1997 p. 103.
- Katz WL 1997 p. 104.
- William Loren Katz (2008). "Africans and Indians: Only in America". William Loren Katz. Retrieved 2009-05-06.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>[dead link] Cite error: Invalid
<ref>tag; name "wil" defined multiple times with different content
- "DNA Testing: review, African American Lives, About.com".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "African American Lives 2".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Troy Duster (2008). "Deep Roots and Tangled Branches". Chronicle of Higher Education. Retrieved 2008-10-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Esteban Parra; et al. "Estimating African American Admixture Proportions by Use of Population-Specific Alleles". American Journal of Human Genetics.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Estimating African American Admixture Proportions by Use of Population". The American Journal of Human Genetics.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Sherrel Wheeler Stewart (2008). "More Blacks are Exploring the African-American/Native American Connection". BlackAmericaWeb.com. Archived from the original on October 31, 2006. Retrieved 2008-08-06.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ScienceDaily (2008). "Genetic Ancestral Testing Cannot Deliver On Its Promise, Study Warns". ScienceDaily. Retrieved 2008-10-02.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Brett Lee Shelton, J.D. and Jonathan Marks, Ph.D. (2008). "Genetic Markers Not a Valid Test of Native Identity". Counsel for Responsible Genetics. Retrieved 2008-10-02. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Sturm, Circe. "Blood Politics, Racial Classification, and Cherokee National Identity: The Trials and Tribulations of the Cherokee Freedmen", American Indian Quarterly, Vol. 22, No. 1/2. (Winter – Spring, 1998), p.231.
- Tony Seybert (4 Aug 2004). "Slavery and Native Americans in British North America and the United States: 1600 to 1865". Slavery in America. Archived from the original on 4 August 2004. Retrieved 14 June 2011.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Charles Hudson, The Southeastern Indians, 1976, p. 479.
- "Y chromosome study sheds light on Athapaskan migration to southwest US", Eureka Alert, Department of Energy Public Newslist
- Henry Louis Gates, Jr., In Search of Our Roots: How 19 Extraordinary African Americans Reclaimed Their Past, New York: Crown Publishers, 2009, pp. 20–21.
- Kim TallBear, Phd., Associate, Red Nation Consulting (2008). "Can DNA Determine Who is American Indian?". The WEYANOKE Association. Retrieved 2009-10-27. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Karen Kaplan, "Ancestry in a Drop of Blood", Race Science Now (August 30, 2005), Retrieved 2006-02-20. Archived July 31, 2013 at the Wayback Machine
- Lua error in Module:Citation/CS1/Identifiers at line 47: attempt to index field 'wikibase' (a nil value). (Detailed hierarchical chart)
- Griffiths, Anthony J. F. (1999). An Introduction to genetic analysis. New York: W.H. Freeman. ISBN 0-7167-3771-X. Retrieved 2010-02-03.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Wendy Tymchuk, Senior Technical Editor (2008). "Learn about Y-DNA Haplogroup Q. Genebase Tutorials" (Verbal tutorial possible). Genebase Systems. Retrieved 2009-11-21. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "First Americans Endured 20,000-Year Layover — Jennifer Viegas, Discovery News". Discovery Channel. Retrieved 2009-11-18.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> p. 2.
- Than, Ker (2008). "New World Settlers Took 20,000-Year Pit Stop". National Geographic Society. Retrieved 2010-01-23.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Summary of knowledge on the subclades of Haplogroup Q". Genebase Systems. 2009. Retrieved 2009-11-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
|Wikimedia Commons has media related to Native Americans in the United States.|
- "First Nations Experience Television", 2011, Official Website, multi-media platform, a partnership between the San Manuel Band of Mission Indians and KVCR, a PBS member station located in California's Inland Empire.
- "Chickasaw.tv" The online video network of the Chickasaw Nation.
- Native American Treaties and Information from UCB Libraries GovPubs
- Native American History from the Library of Congress American Memory project
- Native Americans in the United States at DMOZ
- Native American Historical Records, Archival Research Catalog, National Archives and Records Administration
- Bonneville Collection of 19th century photographs of Native Americans, University of South Carolina Library's Digital Collections Page
- "Researching Individual Native Americans", National Archives at Atlanta
- National Congress of American Indians
- National Museum of the American Indian
- US Department of the Interior: Indian Affairs
- Interview on American Indian Identity in the 21st Century
- Native Americans Role in the American Revolution:Choosing Sides EDSITEment lesson from the National Endowment for the Humanities
- 1904-1924 'The North American Indian' Edward Sheriff Curtis photographs