River Reservation Research Articles

A cross-case analysis of three Native Science Field Centers

Native Science Field Centers (NSFCs) were created to engage youth and adults in environmental science activities through the integration of traditional Native ways of knowing (understanding about the natural world based on centuries of observation including philosophy, worldview, cosmology, and belief systems of Indigenous peoples), Native languages, and Western science concepts. This paper focuses on the Blackfeet Native Science Field Center, the Lakota Native Science Field Center, and the Wind River Native Science Field Center. One of the long-term, overarching goals of these NSFCs was to stimulate the interest of Native American students in ways that encouraged them to pursue academic and career paths in science, technology, engineering, and mathematics (STEM) fields. A great deal can be learned from the experiences of the NSFCs in terms of effective educational strategies, as well as advantages and challenges in blending Native ways of knowing and Western scientific knowledge in an informal science education setting. Hopa Mountain—a Bozeman, Montana-based nonprofit—partnered with the Blackfeet Community College on the Blackfeet Reservation, Fremont County School District #21 on the Wind River Reservation, and Oglala Lakota College on the Pine Ridge Reservation to cooperatively establish the Native Science Field Centers. This paper presents a profile of each NSFC and highlights their program components and accomplishments.

‘Beautiful to the eye, pleasing to the ear’: Educational performance in A Pictorial Story of Hiawatha (1904–1908)

From 1904 to 1908 the married couple Katharine Ertz-Bowden and Charles Bowden traveled the Midwest with the illustrated lecture A Pictorial Story of Hiawatha. Using hand-colored stereopticon slides and moving pictures, the Bowdens documented a live pageant of the Hiawatha story performed by Ojibwa actors from the Garden River Reservation. The Bowdens presented their lecture at venues devoted to education outside of the schoolroom including summer Chautuaquas and Lyceum courses. Based on primary historical research and an ongoing archival reconstruction of the existing media artifacts from the Bowdens’ Hiawatha performance, this article will present a close reading of the lecture that will add to the literature on early cinema and illustrated lectures. To examine how this performance worked as a form of pedagogical media, this article contends that a focus on its intermedial nature highlights the central role of performance in educating. Moreover, Charles Bowden’s work as a projectionist, normally considered a technical job supporting a film screening, was as important as Ertz-Bowden’s role as lecturer in making their images communicate to audiences.

The Price of Pima Cotton: The Cooperative Testing and Demonstration Farm at Sacaton, Arizona, and the Decline of the Pima Agricultural Economy, 1907–1920

Despite the original intent of the cooperative farm established by the Bureau of Plant Industry on the Gila River Reservation, it siphoned economic value from Pima families into the regional economy, revealing the impact of resource depletion and wage labor on the Pima and their strategies of managing socioeconomic change.

Fracking in Indian Country: The Federal Trust Relationship, Tribal Sovereignty, and the Beneficial Use of Produced Water

This Article focuses on wastewater discharges generated by hydraulic fracturing, otherwise known as “produced water,” onto Native American lands. Produced water discharges are a hazardous byproduct of hydraulic fracturing operations, and current federal laws do not require operators to disclose all contents of produced water, or any associated health and safety risks. This Article will explore the legal landscape that evolved to allow produced water discharges in Indian Country, using the Wind River Reservation’s history to explain how such a system develops. That system, today, includes a statutory and regulatory framework under two major environmental laws. First, the Resource Conservation and Recovery Act (RCRA) ordinarily prohibits toxic waste discharges, but EPA’s regulations define compounds contained in produced water as a “special waste,” exempting them from the permitting requirements of the statute. Furthermore, despite their sovereign status, because Congress did not delegate regulatory authority under RCRA to tribes, courts have held that they therefore lack authority under RCRA to impose permitting standards of their own. Second, the Clean Water Act (CWA) prohibits water-based discharges of toxics contained in produced water, but EPA’s regulations allow produced water to be used “in agricultural and wildlife propagation” west of the 98th meridian, including in Indian Country. Theoretically, Congress has delegated authority to tribes to regulate water-based discharges under the Clean Water Act, but has imposed a series of standards that are financially burdensome and difficult for many tribes to meet, leaving many tribes, such as the Wind River tribes, unable to regulate because they lack this special status. Together, these statutory and regulatory exemptions under RCRA and the CWA form a “livestock loophole,” allowing untreated produced water disposal in Indian Country. In Part I, this Article describes the fracking process, how produced water is generated, and the toxins known to occur in produced water discharges. Part II will discuss the legal components of the livestock loophole, from RCRA, the CWA, and the regulations under each statute that allow produced water discharges on native lands and in native waters. Part III discusses the Wind River Tribes’ history, including various treaty negotiations with the federal government and the concurrent development of the federal trust responsibility to these tribes. Part IV will discuss the Federal Trust Doctrine and relevant provisions of RCRA and the CWA, as well as trade secrets laws, which serve to undermine the effective implementation of both statutes. Part V will discuss necessary changes to the RCRA and CWA regulatory structures to eliminate the livestock loophole and curb unregulated produced water discharges. Part VI concludes by encouraging federal officials at EPA to implement the suggestions from Part V to improve water quality, human health, the health of wildlife and domestic livestock throughout Indian Country.

A Study on the Development of Work-Crew Based Daily-Productivity for Representative B.O.Q Item in River Conservation Project

The standard of estimate is being used as basic material for appropriating construction expenses of public institutions and private institutions. The present thesis aims to propose a new form of a standard of estimate and a calculation method of work amount of equipment by targeting a representative construction type selected at river reservation work. The present thesis expects that the convenience of users can be expanded by improving applicability of a standard of estimate and simplifying a calculation process of work amount of equipment in a process planning stage so that the provision of work crew lineup information and daily productivity information is possible by a standard of estimate. In case of river conservation work, because the variables called work conditions act very largely, there exists much difficulty for generalizing productivity information and work amount of equipment, but if its accuracy could be enhanced by improving continuous productivity information and work amount information of equipment, the simplification of process planning establishment and cumulative process through a standard of estimate would be possible.

Rearing of Juvenile Masu Salmon in a Side-channel Excavated inside River Reservation in the Jinzu River

Rearing of Juvenile Masu Salmon in a Side-channel Excavated inside River Reservation in the Jinzu River

Ranching on the Right Side of History

Ike Blasingame had a good horse, a blood-bay gelding he called C Heart, under him that warm spring day of 1905 as he approached the east bank of the Missouri River. He considered the proposition of crossing the ice to get back to Matador headquarters on the west side, in the grazing lease on the Cheyenne River Reservation. The horse was shy of the honeycombed ice with pools of water on the surface, but Ike had liquored up in the cattle-shipping town of Evarts, and he spurred his mount across. He had stayed too long in town; he should have been back on the job. As things turned out, he was lucky he made it at all. The hardy horse clambered out of trouble again and again, at one point pulling himself out from a hip-deep immersion. “Both of us were thankful to get off that river,” recalled Ike, no stranger to dangerous scrapes. “By sundown, the ice burst apart, booming like a cannon as it split in a thousand directions.” Range memoirs, such as Ike Blasingame’s Dakota Cowboy,1 are fi lled with hair’s-breadth escapes from deadly peril and with second-guessing of decisions made at the time. Reading the broader history of the range cattle industry during its heyday on the northern plains likewise offers opportunity for second-guessing with benefi t of hindsight— always a dubious undertaking. Nevertheless, the chronicle fairly shouts a catalog of lessons for riders of the northern range in any generation of the livestock industry. The biggest lesson is this: do not let yourself get situated on the wrong side of things, like Ike did that day in 1905. The record of the livestock industry as to staying on the right side of history is checkered at best. Too often stockmen have been swamped by developments they ought to have foreseen and navigated. The fi rst problem in learning from the early experience of ranching on the northern plains is to overcome collective memory. Over time we, professional historians and the public together, have fashioned a grand narrative, a certain way of telling the story of the range, that does not necessarily refl ect what happened on the ground. Our grand narrative goes like this. The North American range cattle industry began in south Texas, being Hispanic in origin—its methods of handling cattle, its genetics both bovine and equine, and its very extensive nature. The Hispanic system of ranching, once co-opted by Anglos, became the Texas system. Following the Civil War the Texas system dispersed north with the long drive, whereby southern cattle were delivered to shipping points in Kansas and Nebraska. Longhorns not shipped east to packers or feeders were wintered or, once Indian confl icts had wound down, driven on north to mature and fatten as well as to establish breeding herds. These rangers, as the Texas longhorns were called, were the stock and trade of the Cattle Kingdom of the 1870s and 1880s. The Cattle Kingdom of Wyoming, Montana, and Dakota reached its pinnacle in the early 1880s. Prompted by such enthusiastic tracts as Cattle-Raising on the Plains of North America (1885)2 by Walter Baron von Richthofen (uncle and godfather to the Red Baron, World War I fl ying ace), eastern and foreign investors poured capital into the cattle industry. The northern range became seriously overstocked. Then came the hard winter of 1886–1887. Following a droughty summer, cattle entered the winter in poor shape and with forage depleted. Winter arrived early, the blizzards came one after another, and temperatures were 40 below

White Pine in the Northern Forests: An Ecological and Management History of White Pine on the Bad River Reservation of Wisconsin

This essay examines eastern white pine (Pinus strobus L.) removal and recovery on the Bad River Reservation of northern Wisconsin. A key species in the environmental history of the Great Lakes region, white pine has greatly declined as a forest component since Euro-American settlement. Forests eventually did regenerate on much of the cut-over area, but their composition is quite different than the earlier forests, with aspen and other hardwoods dominating, rather than conifers. This interdisciplinary study examines biophysical, social, and political processes that influenced the loss of white pine. We find that on the Bad River Reservation, as across much of the Great Lakes region, the loss of white pine was not a result of the lumber era alone. Changing forest management goals, officials’ projections of forest economic values, financial and technical resources available to managers, the political influence of paper companies, and shifts in land ownership composition all played a role in shaping the forests that returned on the reservation.

A History of Obesity, or How What Was Good Became Ugly and Then Bad

Chronic food shortage and malnutrition have been the scourge of humankind from the dawn of history. The current worldwide epidemic of obesity, now recognized as a public health crisis, is barely a few decades old. Only after the technological advances of the eighteenth century did a gradual increase in food supply became available. The initial effect of these advances in improved public health and amount, quality, and variety of food was increased longevity and body size. These early favorable outcomes of technological advances notwithstanding, their incremental effect since the Second World War has been an overabundance of easily accessible food, coupled with reduced physical activity, that accounts for the recent increased prevalence of obesity. Obesity as a chronic disease with well-defined pathologic consequences is less than a century old. The scarcity of food throughout most of history had led to connotations that being fat was good, and that corpulence and increased "flesh" were desirable as reflected in the arts, literature, and medical opinion of the times. Only in the latter half of the nineteenth century did being fat begin to be stigmatized for aesthetic reasons, and in the twentieth century, its association with increased mortality was recognized. Whereas early reports listed obesity as a risk factor for mortality from "chronic nephritis," the subsequent recognition of the more common association of obesity with diabetes, hypertension, and heart disease altered the listings and questioned its being a risk factor for kidney disease. An enlarging body of evidence, accrued over the past decade, now indicates a direct association of obesity with chronic kidney disease and its outcomes.

FRANK RUSSELL AT GILA RIVER: CONSTRUCTING AN ETHNOGRAPHIC DESCRIPTION

This paper examines the 1901–1902 ethnographic fieldwork of Bureau of American Ethnology anthropologist Frank Russell among the Pima of the Gila River Reservation in central Arizona. My goal is to reveal the multiple discourses and situations that influenced the course of this work, and show how these variables resulted in a cultural description that is unique to the particular circumstances that produced it. This is done by examining the material products of Russell’s fieldwork as they exist today in archives and museums, including collected objects, photographs, field notes and correspondence. These items are best understood not as the full, empirical description of Pima culture that he intended, but rather as a series of unique outcomes that resulted from specific events, interactions and negotiations between individual people. Looked at in this way, Russell’s work becomes a valuable record of federal anthropology, reservation life, and the interaction between the two as it happened along the Gila River during the early twentieth century.

Wounded Knee through the Lens of Colonialism

It was the last of the Indian wars. At Wounded Knee Creek on the Pine Ridge Reservation in South Dakota, troops of the U.S. Army rounded up a group of Miniconjou Sioux led by Big Foot. The Indians had fled from their Cheyenne River reservation in the midst of Ghost Dance troubles and were seeking to join the Oglala Sioux at Pine Ridge. When the soldiers attempted to disarm the Indians on December 29, 1890, someone fired a gun, and the nervous soldiers and fearful Indians began a savage battle. Hotchkiss guns from an overlooking height swept the camp, mowing down many Indians, including women and children who attempted to flee. When the shooting ended, more than 250 of Big Foot's band were dead or wounded. Of the soldiers, 25 died and 39 were wounded. As a winter blizzard roared down from the north, the dead were frozen where they had fallen, some like Big Foot himself in grotesque postures; many of the bodies were dumped into a common grave. Gruesome pictures of these events have been a staple of history books for a long time.

Walking The Land: Inculturation And Footprints in the Western Desert of Australia

Father Carl Starkloffbegan teaching at Regis College in the Toronto School of Theology in 1981. He arrived with experience in teaching, as associate professor at Rockhurst College in Kansas City, and in cross-cultural ministry, having served in Wyoming at the Wind River Reservation and St Stephen's Mission, where he was Director from 1975-1981. These twin foci of academic work and hands-on experience continued during his time at Regis. Once each month, he would set out on the long drive to the Anishinabe Spiritual Centre in northern Ontario to spend the weekend with Native peoples who wished to engage in ongoing reflection on Gospel-Culture issues. During this time, he continued to build up an impressive bibliography of academic writings on issues of inculturation and missiology.l This dual concern for theory and praxis is captured in the title of a course he taught for many years, "Inculturation: Theory and Practice." Not, for him, a theoretical formulation with no bearing on actual cross-cultural experience. Nor, at the other extreme, was he interested in a praxis which failed to be critically reflective. Rather, Starkloff sensed that discussion of inculturation can too easily get caught up in motherhood statements with which no one could disagree but which say very little, and that the real questions arose when people sought to do inculturation. Thus, while he certainly brought to cross-cultural experience a wealth of theological knowledge and astute critical skill, he aimed to give flesh to theoretical reflections on inculturation by grounding them in experience-his own, that of the Native peoples with whom he maintained regular contact, and that of culturally-diverse groups of students.

Indian Basketball:Two Films

Visual Anthropology ReviewVolume 18, Issue 1-2 p. 102-109 Indian Basketball:Two Films Sara Wiles, Sara Wiles Wind River Reservation in Wyoming.Search for more papers by this author Sara Wiles, Sara Wiles Wind River Reservation in Wyoming.Search for more papers by this author First published: 08 January 2008 https://doi.org/10.1525/var.2002.18.1.102AboutPDF ToolsExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume18, Issue1-2March 2002Pages 102-109 RelatedInformation

Bilingual Curriculum among the Northern Arapaho: Oral Tradition, Literacy, and Performance

In a recent book on the Northern Arapaho tribe, Jeffrey Anderson argues that the tribe has been negatively impacted by the adoption and influence of certain Euro-American practices. 1 He suggests that the negative impacts include a dissolution of tribal cohesion and a discontinuity between older and younger generations. Among the practices on which he focuses is literacy: he argues that literate forms of knowledge constitute a key vehicle for the imposition of Euro-American ways of knowing and governing onto the tribe, particularly in the form of bureaucracy. 2 The negative impact of literate forms of knowledge and governmental organization contrasts sharply with the neutral or even positive impacts of other Euro-American practices upon the Arapaho. Anderson highlights the tribe's often successful efforts, in a number of domains, to incorporate and assimilate new Euro-American forms of knowledge and practice over the last century and a half. 3 However, he argues that the Euro-American model of formal education—with its basis in literacy—has been especially resistant to successful assimilation by the Arapaho. Thus literacy, formalized bureaucratic models of government, and formalized educational models are interrelated components of an overall shift towards abstract formalism, which is essentially counter to the tribe's traditional ways of "knowing" and "life movement". 4 In particular, the literacy-based educational model "knows nothing of local realities" (276) he suggests, and "requires a break in social space from the family and the community" (231). Within the world of formal education and literate modes of knowledge, he suggests that the contradiction between traditional and Euro-American ways of knowing and acting is most acute in the area of Arapaho language and culture education in schools: "recent efforts to reinvigorate Arapahoe language and culture have also appropriated the knowledge forms of Euro-American formal education, thus using the same tools that have been used and are now used to effect assimilation" (276). These new knowledge forms contrast sharply [End Page 24] with the traditional Arapaho educational model, which was based on highly localized cultural and geographical knowledge, imparted for the most part informally by the extended family and especially by elders such as grandparents. 5 There was also a more generalized component to this education model. It, too, relied on Arapaho elders, acting in the context of various tribal social and religious ceremonies. Anderson points out that in the strictly age-graded Arapaho society, knowledge was assumed to be the privileged, closely-held possession of the oldest individuals, and it was intimately tied to their own personal accomplishments and histories, which justified their access to it. 6 In contrast, Euro-American society tends to adopt a "democratic" view of knowledge so that it is publicly available to all in depersonalized settings (such as schools, libraries, or Web sites). Such a view removes control of knowledge from individuals and thus deprivileges them and their authority over it. Thus formal, literacy-based education works against the more traditional informal, localized, oral-based, age-graded Arapaho model of education. 7 The correlation between increasing formality of education and the loss of influence of traditional elders (and traditional culture) has been noted not only for the Arapaho but more generally. 8 Anderson's more specific remarks about Arapaho in the classroom raise important questions which have been hotly debated in many Indigenous communities: for example, the issue of Native language and culture in the classroom, especially the issue of literacy within language retention programs, has generated widespread discussion in both local and academic communities. 9 As a university-based, white scholar who has become involved in Arapaho language preservation, retention, and revitalization efforts as an adjunct to my specific research interests in descriptive linguistics and linguistic anthropology, I have had the opportunity to witness and participate in this debate and to see its practical implications on the Wind River Reservation. 10 Yet based on my own knowledge of Northern Arapaho life and...

Dakota cross-bearer: the life and world of a Native American bishop

Cross-Bearer is the story of a remarkable man, Harold S. Jones, a Dakota Indian who rose through the ranks of the Episcopal Church to become the first Native American bishop of a Christian church. Born in 1909 and raised on the Santee Reservation in Nebraska, Jones lost his parents at an early age and was adopted by his grandparents, who brought him up as a Christian. Each year his family attended the Niobrara Convocation, a large gathering of Episcopalians drawn from all of the Siouan communities. Jones attended Seabury-Western Seminary in Illinois. After graduating he was assigned to a variety of Native American missions across the northern plains, including those at Wounded Knee, Oglala, and the Cheyenne River Reservation as well as the Navajoland mission in the southwest. Despite encountering discrimination from within the Episcopal Church throughout his career, in 1971 he was elected suffragan bishop of the diocese of South Dakota. Jones's biography sheds light on the importance of Christianity for the Dakotas and other Native American peoples during the twentieth century. His story yields interesting insights into the history of twentieth-century missionary activity among Native Americans and illuminates instances of conflict and discrimination within the Episcopal Church, the processes of clerical training and testing, and the demands of constant relocation. Mary E. Cochran is the wife of an Episcopal bishop, who worked on the Standing Rock Reservation and who later was named bishop of Alaska. She and her husband live in Tacoma, Washington. Raymond A. Bucko, S.J., is an associate professor of anthropology at Le Moyne College and the author of The Lakota Ritual of the Sweat Lodge: History and Contemporary Practice (Nebraska 1998). Martin Brokenleg, a member of the Lakota community, is a professor of Native American studies at Augustana College and an Episcopal priest. He is the coauthor of Yanktonai Sioux Water Colors: Cultural Remembrances of John Saul.

Law and the “Other”: Karl N. Llewellyn, Cultural Anthropology, and the Legacy of The Cheyenne Way

In the summer of 1935, a well-known academic and a young anthropologist ventured together to the Tongue River Reservation in Lame Deer, Montana, to study the culture of the Cheyenne. Through the recollections of the elder members of the tribe, the two scholars came to understand how the Cheyenne resolved their social disputes and how they cleaned up the messes of homicide, theft, adultery, and the like. The lawyer and anthropologist, having analyzed over 50 trouble-cases, were astonished by the juristic beauty and legal genius of Cheyenne dispute resolution. Studying the processes of the non-Western other exemplified for them the role of law in channeling human behavior and maintaining social cohesion. The Cheyenne had-or so it appeared to the two observers-the unique, problem-solving ability to reconcile general notions of law with the particular dictates of individual justice. The academic in charge of the study was Karl N. Llewellyn, the Betts professor of jurisprudence at Columbia University Law School; his anthropologist assistant was E. Adamson Hoebel, a junior faculty member at New York University and a former Llewellyn student. The culmination of their work, which included

Natives on the Electronic Frontier

Natives on the Electronic Frontier

Essie's story: the life and legacy of a Shoshone teacher

'This collaboration between a Shoshone teacher and a white anthropologist presents the classic tensions inherent in European and Native American views of culture. And Horne's story materializes as one of a lifetime spent educating - not acculturating - young Native Americans' - Booklist. 'An invaluable life account from one of our most cherished elders. Esther Horne and Sally McBeth have created an enduring and delightful book about Indian life. Essie's Story adds rich perspective to our national mythos' - Louise Erdrich. This is the spirited story of Esther Burnett Horne, an accomplished and inspiring educator in Indian boarding schools. Born in 1909, Horne attended Haskell Indian Institute in Lawrence, Kansas, and often visited relatives on the Shoshone Wind River Reservation in Wyoming. Motivated by teachers like Ella Deloria and Ruth Muskrat Bronson, Horne devoted her life to educating other Indian children. She began teaching at the Wahpeton Indian School in Wahpeton, North Dakota, in 1930 and has remained active in education to the present day. Esther Horne and Sally McBeth developed this life history in a truly collaborative manner. McBeth carefully documented both Horne's personal history and the creation of this work. What emerges is an engaging and informative narrative about education and identity. Sally McBeth is a professor of anthropology and multicultural studies at the University of Northern Colorado.

Implementation of a Culture-Specific Intervention for a Native American Community

Psychiatric services provided to Native Americans should be culturally relevant and integrated with the values and beliefs of the culture since Native Americans use Western health care as a last resort. Reduced utilization of services may be the result of cultural beliefs that sickness or illness comes from disharmony with oneself, one's community, and nature. Treatment entails resolving the disharmony and restoring a state of balance and integration. Western psychiatric services have not usually provided active psychiatric treatment, while simultaneously encouraging participation in native ceremonies and traditions of healing. For 3 years, the Wyoming State Hospital has offered Sweat Lodge ceremonies administered by the Wind River Reservation as part of a pattern of working together to improve the care of Native Americans admitted to the facility. Results indicate increased utilization of hospital services as well as increased patient and tribal satisfaction, improved health care outcomes, and reduced length of stay. This report argues that culturally specific and sensitive treatment interventions provide a concrete and specific benefit to the population which is targeted.

Communication styles of wind river native american clients and the therapeutic approaches of their clinicians

This article discusses the major themes that emerged from a Smith College School for Social Work student's Master's thesis, “Communication Styles in Wind River Native American Clients and the Therapeutic Responses of their Clinicians”. The project explores differences in communication styles between Wind River native people and Anglo‐Americans. Secondly, it seeks to discover therapeutic approaches and styles that are effective with Wind River native people. Semi‐structured, exploratory interviews were conducted with ten clinicians who worked with Native American clients on the Wind River Reservation in Wyoming. The participants included mental health care professionals and paraprofessionals from the following professions: psychology, social work, counseling, nursing, and community action. The findings of the research revealed the importance of understanding cultural differences in human interaction and meaning making as conveyed in communication style. As clinicians, these complex and often subtle differences play a crucial role in our ability to establish a therapeutic alliance and conduct sensitive, effective therapy. Many theoretical models, such as psychodynamic, cognitive and behavioral, family systems, ecological, constructionist, and narrative theories support the successful approaches discussed in the article.