A Landscape of Assimilation and Resistance: The Mount Pleasant Indian Industrial Boarding School

Surface-Evans, Sarah

doi:10.1007/s10761-016-0362-5

Cited by 25 publications

(10 citation statements)

References 8 publications

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“…The goals of the MPIIBS project included: 1) to research its history; 2) to educate the Saginaw Chippewa tribe and the public about that history; 3) and to “revitalize the property as a place of empowerment for the tribe” (Haiderer 2020). Beginning in 2012 the Saginaw Chippewa and CMU examined the school using archival, oral history, and archaeological evidence from two field seasons of survey, excavation, and geophysical analysis (Surface‐Evans 2016, 575). They are finding, through their research on the landscape and material record of this school, that Native American students vigorously resisted assimilation at this institution through such intentional destructive acts as arson (Surface‐Evans 2016, 586).…”

Section: Archaeological Research Of Indian Boarding Schoolsmentioning

confidence: 99%

4 Decolonizing Research for My Diné (Navajo) Community: The Old Leupp Boarding School Historic Site

Bears

2022

Archaeological Papers of the American

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The Old Leupp Boarding School (OLBS) was a Federal Indian Boarding School in operation from 1909–1942 on the southwest Navajo Reservation. It currently exists as a historical archaeology site, and it is an important place to the local Navajos of Leupp and Birdsprings, Arizona. Due to the nature of cultural resource management projects on the Navajo Reservation, which occur prior to development, in‐depth research of Navajo archaeological sites and collaboration with the Navajo public does not usually occur. With the support of local Navajo communities, my decolonizing research documents the history of the OLBS from a Diné (Navajo) perspective, as I explore Diné survivance and resistance within the context of this school. I argue that children utilized their Diné traditional cultural foundations to survive and resist assimilation imposed upon them by the U.S. government at Leupp. In keeping with Navajo cultural norms, I incorporate non‐destructive research methods including oral history interviews with Navajo elders, who attended the OLBS in the early twentieth century, and archival research to investigate the history of the OLBS. My research contributes to decolonizing and post‐colonial anthropological/archaeological research, Navajo Studies, and Native American and Indigenous Studies.

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Section: Archaeological Research Of Indian Boarding Schoolsmentioning

confidence: 99%

4 Decolonizing Research for My Diné (Navajo) Community: The Old Leupp Boarding School Historic Site

Bears

2022

Archaeological Papers of the American

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“…Students, however, take that space as they are able, often in the form of behavior considered “rude,” particularly when coming from YOC. For example, indigenous students at white-run off-reservation boarding schools resisted the stripping of their culture by running away, setting fires, disruptive pranks, work slow-downs, “misusing” school resources, keeping “contraband” related to non-Christian spirituality, and general non-responsiveness (Adams, 1995; Surface-Evans, 2016). Reports about youth continuing to speak their own languages outside of classes “framed children, who could be viewed today as resisting the linguicidal goals of their institution, as instead ‘obstinate’ and ‘diffident’” (Griffith, 2017: 778).…”

Section: Locating the Workmentioning

confidence: 99%

“Rude and in Defiance of Authority”: Arizona Anti-Mexican American Studies Legislation and the Discursive Positioning of the “Rude” Student of Color

Howerton

2022

Environment and Planning C: Politics and Space

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This article considers a style of civility discourse centered on perceived “rudeness” of youth, particularly youth of color (YOC) and its use as a political strategy that positions YOC as both uncivil and lacking agency. It is constructed as a racialized concept of rudeness that positions YOC as unreliable narrators and problem students whose voices can be dismissed when it comes to educational policy that directly impacts them. I refer to this discourse as “rudeness rhetoric.” It takes on a key role in the (re)production of the school as a political site of white supremacist citizen production. I focus on Arizona politicians’ mobilization of rudeness rhetoric as justification for legislation targeting Tucson Unified School District’s (TUSD) Mexican American Studies (MAS) program for termination. I rely on triangulation of multiple sources and methods, including observation of meetings and the trial concerning the constitutionality of anti-MAS legislation, plaintiff evidence, documents and public statements by politicians, and online commentary concerning MAS. I find that, while politicians and the Arizona Department of Education engaged accusations that MAS promoted anti-white racism, they used rudeness rhetoric to frame the program as harmful, charging that it produced rude students based on protests politicians associated with MAS. Focusing on “rude” YOC allowed politicians to reframe legislative attacks on ethnic studies and move debate over MAS away from racial animus in the legislation. Rather than one explosive moment in which the rudeness rhetoric performed its political work, it snaked throughout multiple venues from political arenas to the courtroom to the media.

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“…Se ha sostenido que la arqueología histórica tiene más posibilidades de estudiar la infancia en el pasado que otras subdisciplinas por la presencia de documentos escritos. La mayoría de estas investigaciones se ha desarrollado en contextos domésticos y educativos, identificando el mundo material de los niños -sus vestimentas, medicinas, juguetes y útiles escolares (Andrade Lima, 2012; Gibb & Beisaw, 2000;Smith, 2014;Surface-Evans, 2016;Wilkie, 2000). Como fuera mencionado anteriormente, este trabajo constituye un primer acercamiento al estudio del mundo material de los niños selk'nam en la misión Nuestra Señora de La Candelaria.…”

Section: Arqueología De La Infanciaunclassified

Infancia, género e historias de vida: una niña Selk’nam en la Misión Nuestra Señora de la Candelaria (Tierra del Fuego, Argentina, Siglos XIX-XX)

Rigone¹

2018

Vestigios

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La misión salesiana Nuestra Señora de La Candelaria funcionó en Río Grande, Tierra del Fuego, Argentina, entre fines del siglo XIX y principios del siglo XX. Fue diseñada como una institución de reforma, que procuraba “civilizar” a los indígenas selk’nam. En este contexto, el foco estuvo puesto en los niños, en tanto se consideraba que tenían mayor potencial de transformación por haber estado menos tiempo en contacto con sus tradiciones. El objetivo de este artículo es discutir las formas en que el mundo material de la misión modeló las relaciones y las prácticas sociales de los niños selk’nam. A partir del abordaje de documentos históricos y el trazado de múltiples historias de vida, propongo construir una narrativa ficcional de carácter histórico sobre una única protagonista.

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A Landscape of Assimilation and Resistance: The Mount Pleasant Indian Industrial Boarding School

Cited by 25 publications

References 8 publications

4 Decolonizing Research for My Diné (Navajo) Community: The Old Leupp Boarding School Historic Site

4 Decolonizing Research for My Diné (Navajo) Community: The Old Leupp Boarding School Historic Site

“Rude and in Defiance of Authority”: Arizona Anti-Mexican American Studies Legislation and the Discursive Positioning of the “Rude” Student of Color

Infancia, género e historias de vida: una niña Selk’nam en la Misión Nuestra Señora de la Candelaria (Tierra del Fuego, Argentina, Siglos XIX-XX)

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