Beyond School Walls: Indigenous Mobility at Sherman Institute

Whalen, Kevin

doi:10.1093/whq/why035

Cited by 2 publications

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“…As Kevin Whalen argues, student life beyond the confines of Sherman Institute's school grounds remains underexplored. 65 To date, off-campus labor and visits to nearby Riverside or Arlington have been identified as kinds of student mobility, yet trips related to music and athletics also must be added. For example, during a 1912 Mexican Independence Day celebration in nearby Crestmore, the band not only participated in a parade, but they also enjoyed a barbecue with "Spanish dishes," heard speeches in Spanish, and watched a bullfight.…”

Section: The Band Marches Onmentioning

confidence: 99%

A Dissonant Education: Marching Bands and Indigenous Musical Traditions at Sherman Institute, 1901–1940

Veerbeek¹

2020

American Indian Culture and Research Journal

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At the end of the nineteenth century, the US government established a system of off-reservation boarding schools in an effort to assimilate Indigenous youth into the American nation-state. Music emerged as one of the most enduring strategies that these schools employed to reshape the cultural sensibilities of young Native Americans. A lively music culture could be found, for instance, at Sherman Institute in Riverside, California, which was home to a marching band and dozens of other music groups throughout its history. Although school officials created these institutions for the purposes of assimilation and cultural genocide, this music program often had a more ambiguous place in the lives of students. To understand the role of music within Sherman Institute during the early twentieth century, this article examines the school’s marching band and the place of Indigenous cultural expression. While the school had students march to the beat of civilization, young Native Americans found various strategies to combat assimilation using the same instruments. At the same time, they also used the cultures of their communities to navigate life in an environment that the government created to destroy those very cultures.

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Section: The Band Marches Onmentioning

confidence: 99%

A Dissonant Education: Marching Bands and Indigenous Musical Traditions at Sherman Institute, 1901–1940

Veerbeek¹

2020

American Indian Culture and Research Journal

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“…Amago's patterns of mobility and boundary crossing were hardly unique for students at the Perris School. 32 However, her decision to combine mobility with Holiness praxis soon produced a dramatic string of events. When Amago and her white companions reached the reservation, the novelty of the Gospel Carriage and Amago's connections to the community soon drew a crowd, and several Native people testified to conversion experiences.…”

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confidence: 99%

“Holy Ghost Tribe:” The Needles Revival and the Origins of Pentecostalism

Reidy¹

2019

Religion and Am. Culture

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In 1899, a religious revival in Needles, California, included the first recorded instance of tongues-speech in California. The revival was begun by a white Holiness preacher and included a predominantly Native American, but ethnically mixed, congregation. The Mohave Indians at the heart of the Needles Revival had survived in the Southern California borderlands by crossing boundaries and building new communities in the shadow of the modernizing state. As they participated in the Needles Revival, Mohave believers and others combined this pattern of boundary crossing with the theology and praxis of the Holiness movement to develop a local manifestation of the emerging Pentecostal movement. During the early twentieth century, a series of revivals around the world and a network of Holiness groups and missionaries developed into modern Pentecostalism. The most prominent of these revivals took place on Azusa Street in Los Angeles and emphasized speaking in tongues and multiracial community, not unlike the earlier revival in Needles. Taken together, these two revivals show the influence of Southern California on early Pentecostalism. Speaking in tongues enabled early Pentecostals to cross boundaries imposed by California's racial hierarchy, and the multiethnic communities they formed were a testament to the cultural dynamism of the region. As Mohave converts embraced Pentecostalism and eventually assumed leadership of the Needles congregation, they brought their legacy of survival and adaptation to the movement. In the process, they helped to shape modern Pentecostalism.

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Beyond School Walls: Indigenous Mobility at Sherman Institute

Cited by 2 publications

References 0 publications

A Dissonant Education: Marching Bands and Indigenous Musical Traditions at Sherman Institute, 1901–1940

A Dissonant Education: Marching Bands and Indigenous Musical Traditions at Sherman Institute, 1901–1940

“Holy Ghost Tribe:” The Needles Revival and the Origins of Pentecostalism

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