Native American women and agriculture: A Seneca case study

This study examines the impact of European invasion on the mode of production, household lives, and ideology of one group of Native American women, the Seneca. Seneca women had high public status, a balanced division of labor, ownership of the land, and control over the means of agricultural production. The power derived from their role in production and the social institutions which had developed from this production were difficult to destroy, despite the efforts of missionaries, government, and reformers. The effects of disease, war, and the market economy on the Seneca women are specifically examined. Also described are attempts to impose the ideology of individualism and nuclear household patterns on the Seneca by withdrawing women from production outside the home and establishing male ownership of private property.Criticism by many women helped the development of this article at different stages. Anthropologists Bea Medicine and Peggy Sanday, women historians at Arizona State University, and community women in Phoenix all made valuable contributions to its evolution.     

Talking Circles: A Native American Approach to Experiential Learning

Talking circles, as a unique instructional approach, can be used to stimulate multicultural awareness while fostering respect for individual differences and facilitating group cohesion. A brief history of the talking circle is followed by detailed instructions, talking circle process questions, ideas for classroom discussion after the activity, and teaching strategies. Círculos de conversación, como un método singular de pedagogía, se puede utilizar para estimular consciencia multicultural, mientras a la vez promueve el respeto para las diferencias individuales, y facilita cohesión grupal. Le sigue a una breve historia del círculo de conversación unas instrucciones detalladas, preguntas para procesar el círculo, ideas para discusión en clase despues de la actividad, y estrategias pedagógicas.     

A female perspective on religion in the American experience

American women have had an ambivalent experience with religion. It has served to suppress and to liberate. Opportunities for leadership provided a foundation for many of the women's movements. The move from voluntary leadership to a demand for the professional, remunerative positions raises traditional prejudices to which women have, historically and currently, responded in three ways.Her article is a revised version of an address presented at a Colloquium on Religion in the American Experience held at Jacksonville University, October 16–17, 1975.     

Top-down versus bottom-up attentional control: a failed theoretical dichotomy

Prominent models of attentional control assert a dichotomy between top-down and bottom-up control, with the former determined by current selection goals and the latter determined by physical salience. This theoretical dichotomy, however, fails to explain a growing number of cases in which neither current goals nor physical salience can account for strong selection biases. For example, equally salient stimuli associated with reward can capture attention, even when this contradicts current selection goals. Thus, although 'top-down' sources of bias are sometimes defined as those that are not due to physical salience, this conception conflates distinct--and sometimes contradictory--sources of selection bias. We describe an alternative framework, in which past selection history is integrated with current goals and physical salience to shape an integrated priority map.     

African American child-women: nutrition theory revisited

Past research indicates a significantly higher prevalence of early sexual maturation in African American (AA) girls, which is associated with a number of psychological and behavioral problems as well as with health problems such as childhood obesity and diabetes. Both nutrition and body image perceptions have never before been empirically investigated in the context of early puberty. The present study analyzed nutritional differences among AA girls who experience early sexual maturation with those who do not, as well as the dynamics of early sexual maturation, food consumption, and body image perceptions of AA girls. Participants were 45 AA girls ages 7-10 years, and guardians who were recruited from Boys and Girls Clubs in the southeastern part of the U.S. The Continuing Survey of Food Intakes by Individuals and Fallon and Rozin's (1985) Body Image Checklist was used to assess the food intake and body image perceptions of the young girls. Evidence of early sexual maturation was operationalized as the parental report of development of any secondary sexual characteristics (breasts, hips, pubic hair) in the young girl. A two-day food intake recall was conducted over a representative weekday period. Results revealed a significant difference between the calcium and fiber consumption of the AA girls who experienced early sexual maturation versus those who did not. Also, results indicated a relationship between parental characteristics, household shopping practices, and food consumption of the young girls. These findings are important and can be used to predict, prepare, and educate the AA population as well as establish appropriate support systems for these child-women.     

Psychoanalysis as science: the inductivist's resistance revisited

The scientific status of psychoanalysis has been the focus of heated debates among philosophers of science and among psychoanalysts. The most recent challenge to psychoanalysis as a science comes from the quarters of the inductivist philosophy of science. Since inductivism is a self-defeating philosophy, it is not surprising that inductivists demand that psychoanalysts pay an unlimited price for their claim of scientific status for psychoanalysis. Most psychoanalysts, in their response to this impossible challenge, unwittingly claim to have paid the price. What is worse, the claim is made in a confused and emotionally charged manner. Hence, psychoanalysts are usually defensive and, thus, in error when repelling (in this way) the attack of the inductivist philosopher. It is not psychoanalysis inductivists attack, but their own commitment to their own logic which leads inexorably to the dissolution of their argument, of all science, and, indeed, of psychoanalysis as well. It seems much more reasonable to postpone any response to the challenges that confront psychoanalysis today and to invest effort in a reformulation of the problem of the scientific status of psychoanalysis. Different rational solutions to the problem may evolve if we take care to become well informed first about the limits of our theoretical frameworks and show readiness to change them, if and when needed. That is to say, we can start with a somewhat tentative, not to say skeptical, frame of mind concerning the very concept of scientific status. We may try to keep and to contain our skepticism to the degree required by the discourse at hand, carry on exploring in our practice, report our results, and discuss them respectfully. We should start by admitting that, quite possibly, our discourse will end inconclusively.     

The study of American religion: looming through the glim

The study of American religion has been expanding to include new perspectives, previously neglected characters, and new geographic insights, driven by critical reflection on the assumptions and ideologies that historically have shaped the field, such as its focus on institutions, doctrines, and texts, its nationalistic westward-expansion historical narrative, and its Protestant biases. The past two decades have seen illuminating work emerge on race and gender, popular culture, class, and the marketplace. But we need to push beyond filling in gaps in the historical record to engage methodological and theoretical concerns in the academic study of religion. Exploring the development of theories of religion in the context of global networks of exchange shaped by 19^th-century seafarers is one example of how Tom Tweed's recent call in this journal for a geographic and temporal expansion of the study of religion in America might raise new questions and perspectives for the field.     

Substance Use Among Native American Indian Youth: A Selected Review of Causality

The author presents a selected review of substance use causality among Native American Indian youth. A review of selected empirical research relative to substance use is given. In addition, selected examples of research-oriented implications and practical suggestions are offered.     

7 Suicide: The Scourge of Native American People

Reportedly, Native Americans have a rate of suicide that is greater than any other ethnic group in the United States, especially in the age range of 15–24. Many who are concerned as to why this is the case offer a variety of theories. Most of the theories have yet to be tested. This particular presentation focuses on the traditional tribal structure of most Native Americans and events of history that have impacted the cultures of Native American Tribes. The particular events covered refer to Western education, various religions, and legislation as playing a most significant role in impacting the cultures of Native Americans. With the hope that we can all work together to diminish the scourge of Native American people, I repeat the words of Chief Seattle, “… be just and deal kindly with my people.”     

Bridging science and religion in China: Emerging opportunities for global dialogue 1

The development of the science and religion dialogue in the past two decades has been phenomenal. Until now, the dialogue between science and religion has mainly been a dialogue within the Abrahamic faith traditions, but in the spirit of true dialogue, it should also extend to worldviews from other cultures. Scientism has one of its strongest footholds in China and has dominated Chinese intellectual culture for nearly a century. In fact, science and technology still rule supreme today. An atheistic communist rule, together with a humanistic Confucianist tradition that leaves little room for religious values, has suppressed religion in China for a long while. The introduction of science and religion dialogue will inevitably help Chinese scholars reflect upon the development of science and technology in China, and in the process, rediscover China's religious heritage and gain new grounds in its scientific and religious life. A meaningful science and religion dialogue is necessary for a pluralistic, postmodern world—and for China.