Conservatism/Native Americans
In 1985, members of the Papago tribe announced plans to change their name to Tohono O'odham Nation, which means "the desert people." Tribal leaders no longer wished to be called Papago, a Spanish conjunction of the Indian word for "bean eaters" (Herschfelder 45). Such a decision came as no surprise. Over the centuries, most tribal people have been forced to accept names and actions decided for them. Despite this coercion, however, "Native Americans survived as communities and cultures (Champagne 1995: 18)," because conservatism or traditional approach to life allowed many tribal nations to retain varying degrees of their history and pride. There are several aspects of the Native American worldview that gave, and continue to give, American Indians the ability to withstand change and total assimilation. One of the main concepts or natural laws in native communities concerns the land. The Northern Cheyennes of Montana, for example, consider Bear Butte, near Sturgis, South Dakota, a sacred place. They believe the Cheyenne people were born there. Every year, many people of the tribe still travel to Bear Butte to fast, pray for themselves and their families and for spiritual guidance (Herschfelder 45).
Yet, when these communities are analyzed in terms of political structure and culture's differentiation from the political processes, they are seen as different from one another. Thus, the cultures were nearly equal, but different when they interacted with their own political structures. Differentiation can be looked at to analyze cultural conservatism, as well. This is also the case of the Ojibway vision quest site of "Dreamers Rock" on Manitoulin Island. Presently, despite the blending of religions and cultures in the United States, there is a trend toward labeling oneself by a certain group: "African-Americans," "Irish-Americans," "Jewish-Americans," "Italian Americans. Some communities became part of the soup and others still retain their distinct flavor. Thus, this society was more institutionally able to change and adapt than less differentiated and integrated communities. From an overall standpoint, some of the thoughts of differentiation and conservatism can be considered when one looks at cultures within the United States. Their kinship system, despite the fact that it was nationally extensive and ceremonially integrated, did not have a direct role in the organization of the national council. The religious and worldview stresses preserving traditional ceremonies, institutions and harmonious relations with the spirit being of the universe (ibid). For example, external differentiation of government relates to the interconnection between political institutions and religion, culture, kinship, economy and institutions of local and political solidarity (Champagne 1992:7). The cultures of four southeastern societies-Cherokee, Creek, Choctaw and Chickasaw-were very similar. During the 1940s and 1950s, some Navahos started selling sandpaintings, which were sacred relics, to the Westerners who thought these were instead pieces of art, not religious symbols. According to Champagne (1995), the degree to which Indian communities changed due to outside pressures is based on the varying ways in which society and religious institutions were differentiated from their corresponding polity.
Common topics in this essay:
According Champagne,
Lastly Cherokee,
Native American,
Numerous Navahos,
American Indian,
Manitoulin Island,
Choctaw Chickasaw-were,
American Native,
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indian communities,
champagne 1995,
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social integration,
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cultural elements,
champagne 2006,
cohesive social integration,
change adapt,
undifferentiated cultural,
differentiated institutions social,
art morality,
polity differentiated institutions,
integration polity differentiated,
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Acceptance Essays
