Clan and Court: Another Look at the Early Cherokee Republic

Perdue, Theda

doi:10.1353/aiq.2000.0024

Cited by 16 publications

(3 citation statements)

References 7 publications

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“…In these instances neither paternity nor race mattered." Perdue (2000) presents a similar case among the nineteenth century Cherokee, who adopted an African woman by the name of Molly, a former slave accepted as a replacement for a slain member of the Deer clan. Molly later married a local white man, yet her two children, without a drop of Cherokee blood, were still viewed as full members of the tribe.…”

Section: Ethnicity Marriage and Identitymentioning

confidence: 96%

American Indians with African Ancestry: Differential Fertility and the Complexities of Social Identity

Logan

2011

Hum Ecol

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Interethnic marriage represents a major trend in the demographic history of American Indians. While the majority of these unions involved Indian women and Caucasian men, a sizeable number occurred between Indians and African Americans. The children of these bicultural marriages were "mixed bloods" who in turn typically married non-Indians or other mixed bloods. Using data from the 1910 Census on American Indians in the United States and Alaska, this article explores why American Indians with African ancestry enjoyed high fertility. Differential rates of fertility among American Indians in the past were due to a number of underlying genetic, cultural, and environmental factors. By identifying these factors, the paradox of why Indian women with African heritage did so well in terms of fertility largely disappears. African admixture, however, greatly complicates Indian social identity.

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Section: Ethnicity Marriage and Identitymentioning

confidence: 96%

American Indians with African Ancestry: Differential Fertility and the Complexities of Social Identity

Logan

2011

Hum Ecol

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“…369 But in the eighteenth and nineteenth centuries, contact with European governments (and eventually the federal and state governments of the United States) and other nonCherokees created pressure to consider new forms of government, religion, and dispute resolution. 370 With the ascension of a national governing council, the abolition of clan law, and new legislation providing for the transmission of citizenship and property along male (as well as female) family lines, some of the traditional protections for women dissipated. 371 Increasingly violent incursions of white settlers, the reduction of the Cherokee land base, introduction of alcohol, religious conversion, and usurpation of tribal jurisdiction by surrounding states all made it difficult to address social issues through traditional Cherokee norms and structures.…”

Section: B the Eastern Band Of Cherokee Indians: Responding To Violementioning

confidence: 99%

Indigenous Peoples and the Jurisgenerative Moment in Human Rights

Carpenter¹,

Riley²

2017

Preprint

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As indigenous peoples have become actively engaged in the human rights movement around the world, the sphere of international law, once deployed as a tool of imperial power and conquest, has begun to change shape. Increasingly, international human rights law serves as a basis for indigenous peoples’ claims against states and even influences indigenous groups’ internal processes of decolonization and revitalization. Empowered by a growing body of human rights instruments, some as embryonic as the 2007 United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), indigenous peoples are embracing a global “human rights culture” to articulate rights ranging from individual freedom and equality to collective self-determination, property, and culture. Accordingly, this Essay identifies and provides an account of what we see as an unprecedented, but decidedly observable, phenomenon: the current state of indigenous peoples’ rights—manifesting in tribal, national, and international legal systems—reflects the convergence of a set of dynamic, mutually reinforcing conditions. The intersection of the rise of international human rights with paradigm shifts in postcolonial theory has, we argue, triggered a “jurisgenerative moment” in indigenous rights. Bringing indigenous norms and values to their advocacy, indigenous peoples have worked to assert their voices in, and indeed to influence, the human rights movement. Indigenous peoples are now using the laws and language of human rights, shaped by indigenous experiences, not only to engage states but also as a tool of internal reform in tribal governance. This is, in our view, a jurisgenerative moment in indigenous rights—a moment when both the concept and practice of human rights have the potential to become more capacious and reflect the ways that individuals and peoples around the globe live, and want to live, today.Published: Angela R. Riley and Kristen A. Carpenter, "Indigenous Peoples and the Jurisgenerative Moment in Human Rights," 102 California Law Review 173 (2014).

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“…Despite the many distinctions between NA clans, tribes and nations, 90 and the reality that NA identities were increasingly attenuated by assimilation into white culture, 91 there were fundamental differences between how NAs and liberal democrats conceived the 'good life'. Unlike the Basques by 1980, NA societal identities in the eighteenth century were radically and comprehensively incompatible.…”

Section: Fundamentally Different Notions Of the Good Lifementioning

confidence: 99%

The Paradox of Identity Security in Liberal Democracy: The Mitigation and Facilitation of Recourse to Political Violence

Hughes¹

2008

Civil Wars

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Clan and Court: Another Look at the Early Cherokee Republic

Cited by 16 publications

References 7 publications

American Indians with African Ancestry: Differential Fertility and the Complexities of Social Identity

American Indians with African Ancestry: Differential Fertility and the Complexities of Social Identity

Indigenous Peoples and the Jurisgenerative Moment in Human Rights

The Paradox of Identity Security in Liberal Democracy: The Mitigation and Facilitation of Recourse to Political Violence

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