Native American’s memorable messages related to lacrosse

There are a handful of biographies and works of literary criticism in the field of Mark Twain studies that deserve to be called definitive. Kerry Driscoll's Mark Twain among the Indians and Other Indigenous Peoples is one of them. In this patient, comprehensive, stunning work of scholarship, Driscoll has told stories that have been long forgotten, revised tales we thought we knew, and revealed others that have either been buried under the weight of Mark Twain's celebrity or silenced by our own desire to evade the truth. For any scholar working on issues of race in the life and writings of Mark Twain, for any instructor teaching Twain to undergraduate or graduate students, or, for that matter, for anyone researching the intersections between nineteenth-century politics, culture, and Native American history, Mark Twain among the Indians will be an essential text.Driscoll describes her work as a kind of “literary archeology,” which is something more than metaphor. Her research undermines less rigorous explanations of Twain's baffling antipathy to Native Americans, some of which represent his racist attitude as a youthful phase, or as a remnant of familial trauma, or simply as a convenient comic trope. Underlying each of these explanations is the suggestion that Twain's ugly rhetoric about indigenous people had little to do with the actual feelings or politics of the writer. Alternately, Driscoll complicates the impulses of critics who seek to dismiss Twain as unquestionably and irredeemably racist. In place of these easier readings of Twain's lifelong preoccupation with native peoples, Kerry Driscoll offers a far more complicated set of facts and influences. Like any good archeologist, Driscoll pieces together a narrative from disparate fragments; she draws on newspaper clippings, obscure memoirs and regional histories, legal documents, letters, maps, popular songs, reward posters, travelogues, photographs, etchings, dinner invitations, native sculpture and tattoos, minutes of meetings, marginalia, and folklore—to name just a few of her sources.In organizing her project, Driscoll describes her approach as “both chronological and geographical.” In addition to an introduction which ably situates her research in response to other scholars, and a conclusion that highlights the dangers of reaching conclusions—“The erratic, deeply conflicted views Mark Twain expressed about American Indians over a period of nearly sixty years defy easy explanations” (369)—Driscoll's eight chapters move from the history of Twain's great-grandmother, Jane Montgomery Casey (1761–1844), to Twain's Letters from Earth, written in 1909, only months before his death. Despite the historical and biographical sweep of her work, however, Driscoll resists the temptation to conflate the forward motion of time with anything like progress. For example, when Jane Lampton Clemens tells the story of the “Montgomery Massacre” to her spellbound family, it does not become a touchstone in the worldview of Orion Clemens, Twain's older brother. Driscoll suggests that this childhood memory may not have been as traumatic as earlier critics have suggested. This early tale of “savagery” is not the racial urtext that haunts Twain's psyche, nor does it mark the starting point in Twain's inevitable journey toward enlightenment. Twain's interactions with Native American people and the history that surrounds them are far less formulaic, according to Driscoll, and much more tangled.Her study of the geography that Twain inhabits allows Driscoll to illustrate the way Twain's racism erupts, retreats, and recurs in an almost cyclical pattern. Whether Twain is in the wilds of the Washoe territory or the comforts of Farmington Avenue or touring a Maori meeting house in New Zealand, he is surrounded by competing voices, texts, political agendas, and histories. Twain is fond of representing morality as the product of training: “In my schoolboy days I had no aversion to slavery. I was not aware that there was anything wrong about it. No one arraigned it in my hearing.” Driscoll describes the many advocates for Native American rights and freedoms who surround Twain, suggesting that he may have been hearing their protests, but he certainly wasn't listening to them. So, for example, while Jane Clemens propagates the “intergenerational legacy of fear and racial enmity provoked by the Montgomery Massacre,” Orion Clemens responds to a much different story (23). Orion emerges from Driscoll's research as more noble and clear-eyed than earlier portraits of his feckless ways would suggest. Not only does Orion call into question his mother's perennial hostility to Native Americans, as part of his work “assembling information for the Keokuk City Directory,” Orion writes “A Sketch of the Black Hawk War and History of the Half-Breed Tract.” According to Driscoll, in this sketch “Orion sought to recover the native perspective on Iowa's colonization and learn the war's actual causes, creating a counterpoint to the existing published sources” (32). This is just one example of Driscoll's deft analysis of previously unknown or overlooked resources, including the records of the Connecticut Indian Association and the writings of its officers, as well as Twain's marginal notes in Francis Parkman's collected works, particularly The Jesuits in North America in the Seventeenth Century. Not only does Driscoll excavate such buried treasures, she also places Mark Twain in the company of writers, activists, journalists, and other leaders who challenge his entrenched and reactionary views on native peoples. In addition to the surprising perspective of Orion Clemens, Driscoll represents Dan De Quille, Twain's friend and fellow journalist, as an empathetic liaison to the Paiutes and other tribes in the Nevada territory. While living in Hartford, Twain encounters Sarah Thompson Kinney and Kate Foote, politically savvy and unrelenting advocates for Native Americans, particularly regarding the issue of education, both of whom variously charm and hound Twain for his support. And in New Zealand, Twain meets Malcolm Ross, Thomas Morland Hocken, Joseph Kinsey, and John Logan Campbell, whose respect for the Maori and their culture impresses Twain and helps him to form his own appreciation for the Maori. Driscoll rescues these figures from their relative obscurity and reveals their agency in the ongoing negotiations over the fate of native peoples. Given the number of progressive voices Twain hears during his lifetime, including those of his daughters Susy and Jean, his recurring representation of Native Americans as “savages” is something more than an unconscious response to childhood trauma or an uninformed faux pas, nor is it the consequence of immaturity or ignorance. It reads, instead, like a conscious choice.Driscoll's analysis of these many and varied primary sources yields illuminating new readings of Twain's essays, sketches, and fictional work. “The Petrified Man,” long seen as another of Twain's experiments with tall tales and regional humor, “in fact serves to dramatize and advance the cultural script of Manifest Destiny” (94). Driscoll demonstrates how “The Noble Red Man,” which characterizes Native Americans as “ignoble—base and treacherous, and hateful in every way,” echoes other insulting and mocking responses to the 1870 arrival in Washington, D.C., of Red Cloud and a delegation of Lakota, particularly in the Buffalo Express, which Twain partially owned. Elsewhere in Twain's writings, from his portraits of the Goshoots and the Diggers in Roughing It to lesser-known pieces such as “The Californian's Tale,” Twain seems to oscillate between fearing and fetishizing the savage nature of Native Americans, or reducing them to comic caricatures, like “Chief Hoop-de-doodle doo,” all of which Driscoll demonstrates as being consistent with many popular reactions to Native peoples.Yet, while Twain often seems to do little more than reflect the racist attitudes of his country, Driscoll also reveals the extent to which he questions and explores those attitudes. In his unfinished sequel to Adventures of Huckleberry Finn, “Huck Finn and Tom Sawyer among the Indians,” Driscoll suggests that, in addition to reproducing many of the same anxieties about native savagery and sexual violence, it also erodes the boundaries between Native and Anglo American. Twain explores “the possibility of an Indianized Huck—the incarnation of a hybrid cultural identity that blends red and white” (200). Driscoll also finds in the character of Brace Johnson evidence that Twain's “status as a theological outlier” allowed him to appreciate the attractions of Native American spirituality (190). And in A Connecticut Yankee in King Arthur's Court, Driscoll acknowledges the possibility that Hank is both cowboy and Indian, or as Joe Fulton would have it, “both Custer and Sitting Bull,” and that “the Battle of the Sand-Belt is in fact a ‘last stand’ for both sides” (253). However, she is more interested in “the larger, more significant ‘inversion,’” which imagines the failure of Hank's Man Factory before his final defeat in battle: “By transposing these circumstances, Twain unhinges the logic and linear progression of history, suggesting that violence—and not assimilation—is the sole means whereby savagery can be eradicated” (254). Finally, in her groundbreaking work with the documents and artifacts surrounding Twain's experiences in Australia and in New Zealand, Driscoll describes both the unmistakable presence of Native American history—in parallels, allusions, and marginal notations—and its conspicuous absence from Following the Equator. While he condemns the brutality that surrounds these indigenous peoples, Twain both conjures and represses the suffering of Native Americans: “In the imaginative space created by the unseen Aboriginals of Australia lurks the liminal but irresistible trace of the indigenous peoples of his own homeland” (308). Driscoll concludes her study with a reflection on a 1903 essay by Twain, “Instructions in Art,” in which Twain describes his efforts to draw a portrait of Eve. What he creates, instead, is a portrait of Sitting Bull. Both joke and fantasy, it represents Twain's conflicted response to Native Americans. According to Driscoll, it is, like the visible invisibility of Native Americans in Following the Equator, an attempt to imagine racial identity that transcends the boundaries of American history and all the scars that attend it.In Mark Twain among the Indians, Kerry Driscoll is not attempting to explain away Mark Twain's anomalous reaction to Native Americans; she is, instead, dismantling arguments that frame it as anomalous. Without ever asking which is “the real” Mark Twain, Driscoll positions Twain's racist caricatures, his visceral loathing of Indians, his blithe denial of the historical facts against his heartfelt recognition of the unjust treatment of native peoples, and his late-in-life epiphany that all suffering is created equal. Finally, she locates these competing reactions within American culture at large. While nineteenth- century Americans were calling for the extermination of Native Americans, either culturally—“Kill the Indian; Save the Man”—or literally—of the Cheyenne at Sand Creek, of Apache tribes at Camp Grant, or of the Lakota at Wounded Knee—they were also paradoxically mourning and romanticizing the “vanishing” American Indian. In Mark Twain among the Indians and Other Indigenous Peoples, Mark Twain's voice is just one more in a discordant American chorus.And so, in addition to being definitive, Mark Twain Among the Indians is also profound and necessary, an important contribution to our understanding not only of Mark Twain and his world, but of the racist history that continues to shape American culture, particularly its attitude toward native peoples—and now, additionally, immigrants and other minorities. Reading this extraordinary study has changed my thinking about Mark Twain and race, just as it has changed the way I will teach his life and his writing to my students. Yet, the story Kerry Driscoll has told in Mark Twain among the Indians and Other Indigenous Peoples extends far beyond the life of this complicated artist; it has deepened my understanding of an American history I thought I knew.

Graduate Medical Education Training and the Health of Indigenous Peoples.

We will get through this together. Trustworthy memorable messages in formal caregiving for breast cancer patients.

Few aspects of American history have gone through as rapid a transformation as Native American history during the past generation. In the not too distant past scholars, including many anthropologists, wrote accounts of particular Indian ‘tribes’. Many of these works, which were often quite sympathetic to their subject, concentrated on politics and wars. Beginning in the late 1960s, historians, anthropologists, and those calling themselves ‘ethnohistorians’ began to bring new perspectives to the subject. To date, many of the most important studies focus on the period before 1850. Taken together, these works testify to the fundamental importance of understanding the histories of indigenous peoples in the Americas. In recent years, scholarship about Native Americans has boomed. The cluster of six articles here suggests the range of work being done in the field. Nicholas Rosenthal provides an overview of some of the major developments and Joshua Piker offers a penetrating view of the concept of race and how it has shaped our understanding of Native peoples in early America. Ruth Spack’s short essay on American Indian schooling reveals a shift in the history of education based on the incorporation of indigenous perspectives. Tyler Boulware investigates the notion of national identity and its application for Native peoples. Dixie Ray Haggard’s perceptive piece offers nothing less than a major revision of scholars’ understanding of the Yamasee War of the 1710s, an event that played a pivotal role in the southeast during the eighteenth century. Finally, Steven Hackel and Anne Reid reveal the benefits of electronic publication. Their essay on the Early California Population Project provides insight into a major database housed at the Huntington Library in San Marino, California, a project now available to scholars that will revolutionize our understanding the period from the 1760s to the midnineteenth century. The full cluster is made up of the following articles:

Utah History Textbooks and Utah History

Reviews NAIS 1:2 FALL 2014 198 KYLE T. MAYS Our Fires Still Burn: The Native American Experience by Audrey Geyer DVD distributed by Audrey Geyer/Visions, 2013 THE DOCUMENTARY Our Fires Still Burn: The Native American Experience (2013) is a one-hour film produced by independent media artist Audrey Geyer. This compelling picture tells of the resilience of Native communities in Michigan, with a particular focus on the Saginaw Chippewa Indian Tribe, located approximately 155 miles (249 km) northwest of Detroit, and about 70 miles (112 km) north of the capital, Lansing. In thirteen chapters, the author recounts the deep losses and trauma of Native American peoples at large, and the resurgence of the Saginaw Chippewa Tribe in particular, fueled by traditional ceremonies and modern economic enterprises. Our Fires Still Burn centers on two themes: trauma and resilience. The first few chapters explain the trauma of the boarding school era, such as the experience of Native youth at the Mt. Pleasant Industrial Boarding School. This was a time when Indigenous communities experienced a cultural and familial genocide throughout the United States: young people were kidnapped from their homes and, as a result, almost an entire generation of youth were cut off from their cultures, languages, and peoples. It also shows how some Indigenous peoples lived in “two-worlds,” living within mainstream U.S. society, or avoiding giving their children an Indigenous identity in order to avoid cultural/racial discrimination. Although the documentary suffers from an illogical structure (meaning it jumps from topic to topic), it does point to three issues that are becoming increasingly important topics in Indigenous communities and studies: language revitalization; the state of Indigenous men, or masculinity; and youth. It mentions that, although Indigenous women suffer from domestic and sexual abuse, most tribal communities lack well-briety (the combination of well-being and sobriety) programs for men. Although the documentary doesn’t spend a lot of time on this subject (and the others), the mention of these important topics might spark a deeper interest by viewers. Michigan’s Indigenous communities are healing their peoples through a myriad of means. From the use of the Sacred Fire and sweat lodges, to art and journalism, Indigenous peoples are able to positively affect not only Indigenous communities but also non-Native communities. From a discussion with Anishinaabe elder and spiritual leader Bruce Hardwick leading people in prayer and sweat lodges to Native News Network founder and editor Levi NAIS 1:2 FALL 2014 Reviews 199 Rickert (Prairie Brand Potawatomi), to Yakima artist Bunky Echo-Hawk, Native peoples use a variety of methods to heal and pass on teachings to Native communities. Perhaps the greatest strength of Our Fires Still Burn is the desire of all Indigenous elders to pass on teachings to the Seventh Generation: Native youth. While properly showcasing the survival of the Saginaw Chippewa Tribe, the documentary fails to provide historical context for the development of this particular tribal community. Instead, the audience is left with important questions. Who are they? Where did they come from? How did they end up on the reservation? Without broaching these questions and others, it is assumed that the Saginaw Chippewa simply lived on the reservation. There is no discussion of the Treaties of 1855 or 1864, which essentially created the Isabella Reservation, combining the Saginaw, Swan Creek, and Black River bands into the present Saginaw Chippewa community. Despite its lack of historical depth, Our Fires Still Burn would be great for all ages, from young adolescents to adults with little to no knowledge of contemporary Indigenous realities. It could also be used in an introduction to a Native American Studies course and lower-level Midwestern history courses at the college level. The documentary may lack depth, but it does make at least one major point for non-Indigenous peoples: that Native peoples have survived, are still here, and can blend modern and traditional ways of knowing to make a better life for their children, as Native Americans have been doing for centuries. KYLE T. MAYS (Saginaw Chippewa) is a PhD candidate in the Department of History at the University of Illinois, Urbana–Champaign. ...

This study investigates memorable messages about mental health that young adults (YAs) recall receiving from family members. A memorable messages conceptual framework is adopted to explore message types and their associations with relevant individual and relational outcomes. Findings from a study of 193 memorable messages about mental health revealed three types of messages about mental health transmitted by family members: strategizing, normalizing, and minimizing messages. Statistical analyses indicated that memorable message types were significantly related to YA satisfaction with the message, perceptions of relational closeness between the message source and the YA message recipient, and YA attitudes about mental-health help seeking. Overall, participants who reported minimizing messages about mental health also reported the least favorable outcomes on the set of dependent variables. Implications of these findings and future directions for research are discussed.

ABSTRACTGuided by control theory, this study examines memorable messages that women on probation and parole receive from their probation and parole agents. Women interviewed for the study were asked to report a memorable message they received from an agent, and to describe situations if/when the message came to mind in three contexts likely to emerge from a control theory perspective: when they did something of which they were proud, when they stopped themselves from doing something they would later regret, and when they did something of which they were not proud. The types of memorable messages and the reactions to these messages within the three contexts were coded, and differences between women on probation versus parole were examined. Overall, a greater proportion of women on parole recalled memorable messages, and the most frequently reported type of memorable message was behavioral advice. Women reported that the message helped them do things of which they were proud, such as engaging in routine activities and fulfilling goals; helped them to not give into urges that could lead to further negative sanctions or feelings of regret; and came to mind when they relapsed. Practical implications of the findings for training are presented.

While Indigenous knowledge systems, theories, and research have been in existence for time immemorial, the academic field of Native American Studies (NAS) grew out of the civil rights era in the late 1960s. During the late 1960s and throughout the 1970s, Native people in the United States organized resistance efforts, such as the reclaiming of Alcatraz Island in 1969, the 1972 Trail of Broken Treaties march to Washington, DC, and the seventy-two-day protest and prayer at Wounded Knee in 1973. These activities are a few of the most well known, yet Native peoples have been resisting occupation of their lands, assimilationist forces, and settler colonialism and reclaiming land for decades. Activist groups such as the American Indian Movement organized many of these efforts, and with the increase of Native American students entering college during this time period, the level of activism and public awareness aligned with students’ demands for Native knowledge, perspectives, and experiences to be included in college courses. They also challenged universities to hire more Native American faculty. NAS in universities came out of these efforts, and academic programs were created from the West Coast to the East Coast in several universities. NAS draws on interdisciplinary perspectives from areas such as history, political science, anthropology, sociology, and education to examine the historical and modern issues faced by Native American and other Indigenous people and communities globally. This interdisciplinary approach allows scholars of NAS to examine the complexities and breadth of interests and problems in Native American communities. Of particular significance is the understanding and exercise of political sovereignty among Native Nations, which sets NAS apart from other ethnic-studies areas. Sovereignty is the right of a people to self-governance and self-determination. This includes rights to self-education and linguistic and cultural expression. Native Nations’ inherent sovereignty was recognized during treaty negotiations and agreements, and it has provided the basis for policies affecting Native communities today. This article recognizes the diverse areas of study that encompass NAS, including important areas connected to Native Nations’ application of their sovereign rights. The article identifies twelve subject areas that have prominence in scholarship that informs NAS. It also prioritizes scholarship by Indigenous authors, who provide the perspectives and lived experiences relevant to NAS.

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Health care in remote Australian Indigenous communities

The patient-doctor relationship, including communication, is recognised as a critical aspect of the patient experience. Memorable messages are a part of communication between patient and doctor. However, little is known which memorable messages reduce patients' trust in doctors or lead to distrust. To reconstruct memorable messages which breast cancer patients recalled while receiving care from their clinicians leads patients to distrust doctors. In-depth interviews were conducted with 24 breast cancer patients, in Poland and Croatia. Participants ranged in age from 34 to 76years. Reflexive thematic analysis was used. Breast cancer patients recalled many memorable messages that reduce trust in oncology care. The overarching theme of untrustworthy memorable messages was developed, and it embraces three themes: seemingly caring memorable messages, careless memorable messages, missing expected memorable messages. They come in verbal, nonverbal and absent forms. Patient's responses to them include drawing attention directly to inappropriate communication, changing the doctor, learning to be better prepared for medical encounters, or passive adaptation. These results enrich the studies on memorable messages, enhancing the understanding of communication behaviors in triggering distrust toward doctors. Although patients are aware that doctors are overworked, they expect care, attention, individual approach, understanding, and empathy. However, doctors sometimes give untrustworthy memorable messages - especially messages perceived as dismissive, harmful, inadequate, or absent although expected - throughout the cancer trajectory. Thus, greater attention should be given to eliminating untrustworthy memorable messages, improving the understanding of trust dynamics in oncology, psycho-oncology and health education.

Review question/objective The objective of this review is to analyse and synthesise the best available evidence on the experiences of Indigenous people who engage in health care encounters in Western settings and contexts. The review question is: What are the experiences of Indigenous people engaged in health care encounters in Western settings and contexts? Inclusion Criteria Types of Participants Studies including two groups of participants, regardless of age or gender, will be considered for this systematic review. The first group is persons of Indigenous descent from the following countries and continents appearing most frequently in the literature: North America, South America, New Zealand, Australia, and Scandinavian countries. These countries include peoples such as First Nations, Native Americans, Metis, Inuit, North American Indians, South American Indians, Inca, Maori, Aboriginal and Torres Strait Islander peoples of Australia, and Sapmi. This list is not exhaustive, and any Indigenous population identified in a study will be included. Indigenous populations who immigrate to new countries will be excluded, given that immigrant status can confound Indigenous status. The second group of participants to be considered for inclusion is health care providers who work in Western settings and context, including, but not limited to, nurses, physicians, nutritionists, midwives, social workers, physiotherapists, occupational therapists, speech and language therapists, and respirologists. Phenomena of Interest The phenomenon of interest is the experience of Indigenous people in health care encounters in Western health care settings and context. Health care encounters refer to any interactions between an Indigenous person and a health care provider within the scope of Western health care services. All reasons for health encounters will be considered. Context The context will be Indigenous persons seeking health care services in Western settings and context. These services may be located within urban, rural, or remote health care settings where Western health care services are delivered.

Reviewed by: Native Acts: Indian Performance, 1603-1832 ed. by Joshua David Bellin, Laura L. Mielke, and: Ceremony, Spirituality, and Ritual in Native American Performance: A Creative Notebook by Hanay Geiogamah Teresa Stankiewicz Native Acts: Indian Performance, 1603–1832. Edited by Joshua David Bellin and Laura L. Mielke. Lincoln, Nebraska: University of Nebraska Press, 2011. pp. 333. $35.00 paper. Ceremony, Spirituality, and Ritual in Native American Performance: A Creative Notebook. By Hanay Geiogamah. Los Angeles: UCLA American Indian Studies Center, 2011. pp. 144. $16.00 paper. Given the disappointing lack of books published each year on Native American drama, these two new works are prime considerations not only for literary review but also for use in cultural and performance studies. Both of these works speak to the “Indianness” of Native American performance and, perhaps more importantly, are written from a distinctly Native American perspective. Editor Laura L. Mielke’s explication of the terms “Indianness” and “performance” in her introduction to Native Acts, is relevant to both works: “When we refer to Indianness in this volume, we mean the acknowledged attribute of direct association with American Indian peoples and cultures; who identifies American Indian attributes determines the substance of Indianness at specific moments” (5). Mielke defines performance in three ways: to present to an audience, to carry out a command or particular action, and to participate in a formal public function or ritual (2). Native Acts: Indian Performance, 1603–1832 includes ten insightful essays on the performance of being “Indian” that explore said performance from the perspective of the indigenous peoples. Mielke’s introduction is a superlative beginning that not only defines terms and explains the selection of essays but also [End Page 159] raises some pertinent questions about the performance of Indianness for the indigenous peoples of North America. She begins with an example of her own, the legend of Pocahontas, dissecting the various interpretations of the story and calling for an examination of the intent behind those who reported what has now become an American legend that perpetuates a romantic myth of indigenous peoples in North America. The chronologically organized essays first explore the essentialist attitudes of the Europeans who colonized America and the impact of those attitudes on the native people, concluding with the performance of Indianness in the early formation of the United States. As Mielke asserts, “In early North America, Europeans’ conceptions of Indianness were inextricable from the moral, religious, teleological, political, and economic justifications for their [European] presence” (5). The significance of this collection of essays lies in the deliberate intent to recognize the proprietorship of Native Americans, characterized by Mielke as “a critical intervention in the scholarship treating the performance of Indianness” that restores “Indian peoples to the intercultural matrix from which such performances arose” (10). The first four essays, by scholars Matt Cohen, Nan Goodman, John H. Pol-lack, and Olivia Bloechl, expose essentialist interpretations that pervade historical representations of Indians. All four scholars argue that specific essential-ist assumptions led to misrepresentations of the Native American peoples and the subsequent public attitudes that defined native and Euroamerican relationships during the colonial era. Each author also provides a brief historical background of the text or events that are being examined. In “Lying Inventions: Native Dissimulation in Early Colonial New England,” Cohen analyzes Native American acts of strategic simulation and dissimulation as challenges to perceptions of stable national identities. Goodman’s essay, “The Deer Island Indians and Common Law Performance,” examines the European attitudes that deprived Indians of legal status in common law. Bloechl’s essay, “Wendat Song and Carnival Noise in the Jesuit Relations,” reveals the Jesuits’ assessment of Wendat healing ceremonies as superstitious, a grave charge at the time. Pollack’s essay, “Native Performances of Diplomacy and Religion in Early New France,” focuses on the misinterpretation of native ritual of the Innu, Algonquin, and Maliseet as a negotiated treaty, documented by François Gravé Du Pont and Samuel de Champlain in Des Sauvages, ou, Voyage de Samuel Champlain in 1603. The French understood the oration of Anadabijou as a chief or king commanding his people to accept French settlement and military aid. Pollack explains, however, that allied tribes were not interested...

Respondents were asked to recall (a) their own behaviors that either exceeded or violated their personal expectations for themselves, and (b) memorable messages associated with the behaviors yielding a matrix of classes of behavior and types of memorable messages. Control theory predicts that self-assessment of prior behavior involves comparison with internal principles that come from memorable messages. Control theory also posits that internal principles should be subordinate to the highest level of reference values called the system concept that should reflect important instrumental values. Confirmatory Factor Analysis (CFA) was performed on 18 3-item subscales measuring Rokeach's Instrumental Values. Four higher order factors were the result of another CFA on the set of 18 subscales. While none of the four higher order value factors predicted hypothesized relationships among values, messages, and behaviors, the value of Responsibility was found to be a significant predictor of patterns in the matrix of behavior by memorable messages.