American Indian History or Non-Indian Perceptions of American Indian History?

Wilson, Angela Cavender

doi:10.2307/1184936

Cited by 11 publications

(5 citation statements)

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“…Given that neither one of us is Native American, our authority to conduct research with this population may be questioned by some members of the American Indian Studies community (Champagne, 1998;Swisher, 1998;A. C. Wilson, 1998).…”

Section: Methods Researchersmentioning

confidence: 99%

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Experiences of Two-Spirit Lesbian and Gay Native Americans: An Argument for Standpoint Theory in Identity Research

Adams¹,

Phillips²

2006

Identity

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Section: Methods Researchersmentioning

confidence: 99%

“…C. Wilson, 1998). Some have argued that such research will impose a Eurocentric worldview that will lead to misunderstandings and misinterpretations (Swisher, 1998;A. C. Wilson, 1998).…”

Section: Methods Researchersmentioning

confidence: 99%

Experiences of Two-Spirit Lesbian and Gay Native Americans: An Argument for Standpoint Theory in Identity Research

Adams¹,

Phillips²

2006

Identity

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“…Wilson (1998). Numerous Native scholars have written of the intellectual colonization that occurs when a researcher simply enters and exits the setting, never looking back, or looking back carelessly (see for example Deloria, 1988Deloria, , 1997Smith LT, 1999;Wilson, 2001Wilson, , 2008.…”

Section: Making Relatives and Being Relativementioning

confidence: 99%

“…In Indian country, there is a long and ugly history of these power imbalances in research relationships – one need only read just about anything by Vine Deloria Jr. to get an earful on that; it has also been widely discussed by other Native scholars such as Mihesuah (2004) and A. Wilson (1998).…”

Section: Making Relatives and Being Relativementioning

confidence: 99%

Ten Years on: Making Relatives and Making Meaning in the Borderlands

Gurr

2013

Critical Sociology

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This article utilizes an auto-ethnographic approach to consider some of the tensions inherent in the requirements of sociology as an industry. Short production timelines, high expected output, and classical notions of objectivity continue to organize sociological inquiry, even as critical sociologists continue to question these very relations of ruling. This essay contributes to ongoing critical analyses of sociology's disciplinary paradigm and offers a consideration of the interstitial spaces potentially produced by 'slow sociology' as one possible antidote to these limitations. Productive of a borderlands epistemology, slow sociology resists the ruling relations of sociology and encourages nuanced translation work between cultures of study, cultures of habitation, and cultures of disciplined inquiry, fostering links between public society and academic endeavors.

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“…For example, during the ceremony that marks the opening of the early childhood center, the Maasai boys perform a Murran dance that had traditionally been done before a hunt. Yet because Murrans are outlawed in Kenya and certainly boys in schools are not practicing to be Murrans, it essentially becomes a dance that is devoid of its historical and traditional meaning (see Gunn Allen 1986, Hill 1997, Wilson 1998.) Furthermore, Maasai dances and songs are not an integral part of the curriculum.…”

Section: Competing Influences Of Western and African Cultural Traditions And Identitiesmentioning

confidence: 99%

My Child Will Have Two Brains, One Maasai, One Educated: Negotiating Traditional Maasai Culture in a Globalized World

Martinez

Waldron

2006

Humanity & Society

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career has focused on cultural epistemology. Her interest in this area is borne out of her own mixed ancestry that is Mescalero Apache, Mexican and Pennsylvania Dutch. Her research and teaching commitments are focused on the meanings individuals and communities make of their cosmological understandings and cultural practices. She has completed over 13 years of work with U.S. Indigenous women and is especially interested in how culture is represented and practiced from original standpoints not merely in reflection or response to outside influences. Her interest in the Maasai project was to investigate these very concepts and issues e.g., culture, cosmology, and preservation within a transnational framework. Linda M. Waldron began her interest in studying school challenges during her graduate studies when the Columbine High School tragedy occurred in 1999. Her dissertation focused on how this event shaped national policies concerning school violence and what impact it had on the everyday lives of students, teachers and school officials. Her research on education broadened to include examination of how relations of race, class, ethnicity and gender intersect with these issues. This interest took her to Kenyan Maasailand during a time when national policies in that country were impacting the local, everyday lives of children in school. This ethnography tries to unfurl some of things that she and Dr. Doreen E. Martinez discovered there.

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American Indian History or Non-Indian Perceptions of American Indian History?

Cited by 11 publications

References 0 publications

Experiences of Two-Spirit Lesbian and Gay Native Americans: An Argument for Standpoint Theory in Identity Research

Experiences of Two-Spirit Lesbian and Gay Native Americans: An Argument for Standpoint Theory in Identity Research

Ten Years on: Making Relatives and Making Meaning in the Borderlands

My Child Will Have Two Brains, One Maasai, One Educated: Negotiating Traditional Maasai Culture in a Globalized World

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