American Indians and Land Monopolies in the Gilded Age

Harmon, Alexandra

doi:10.2307/3659793

Cited by 37 publications

(3 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Tribal cultural frameworks that examine the relationship between embedded cultural elements and early childhood development, along with family health and wellness outcomes, are not well described in the home-visiting literature, presenting a critical gap in our understanding of how to best support American Indian and Alaska Native (AI/AN) families. Culturally grounded homevisitation programs offer an opportunity to meet AI/AN communities' need to restore cultural strengths, many of which are embedded within family and extended family care practices (Eni & Rowe, 2011;Evans-Campbell, 2008;Harmon, 2003;Pessah, 2014;Steinman, 2012;Treglia, 2013). Through resilience and survival, AI/AN people, families, communities, and cultures have overcome centuries of colonial and federal policies intended to erode and eliminate AI/AN cultures, populations, and traditional environments (Cloud Ramirez & Hammack, 2014;Goodkind, Hess, Gorman, & Parker, 2012;Wexler, 2014); we posit that AI/AN survival is due in part to a reliance on the cultural strengths inherent in AI/AN cultures.…”

mentioning

confidence: 99%

Cultural Adaptations of Evidence‐based Home‐visitation Models in Tribal Communities

Hiratsuka

Parker

Sanchez³

et al. 2018

Infant Mental Health Journal

View full text Add to dashboard Cite

The Tribal Maternal, Infant, and Early Childhood Home Visiting (Tribal MIECHV) Program provides federal grants to tribes, tribal consortia, tribal organizations, and urban Indian organizations to implement evidence-based home-visiting services for American Indian and Alaska Native (AI/AN) families. To date, only one evidence-based home-visiting program has been developed for use in AI/AN communities. The purpose of this article is to describe the steps that four Tribal MIECHV Programs took to assess community needs, select a home-visiting model, and culturally adapt the model for use in AI/AN communities. In these four unique Tribal MIECHV Program settings, each program employed a rigorous needs-assessment process and developed cultural modifications in accordance with community strengths and needs. Adaptations occurred in consultation with model developers, with consideration of the conceptual rationale for the program, while grounding new content in indigenous cultures. Research is needed to improve measurement of home-visiting outcomes in tribal and urban AI/AN settings, develop culturally grounded home-visiting interventions, and assess the effectiveness of home visiting in AI/AN communities.

show abstract

mentioning

confidence: 99%

Cultural Adaptations of Evidence‐based Home‐visitation Models in Tribal Communities

Hiratsuka

Parker

Sanchez³

et al. 2018

Infant Mental Health Journal

View full text Add to dashboard Cite

show abstract

“…I have never known much good done by those who affected to trade for the public good’ (Smith,2000 [1776]: 485). 4 Smith’s notion of self-interest as a force of good spread across Europe and over the Atlantic, where it became ‘a principle of American political thought older than the Republic and just as sacred.’ (Harmon, 2003: 109-110) ‘Selfishness’, US Senator Henry Dawes declared in 1885, ‘is at the bottom of civilization’ (Harmon, 2003: 106) This ideological movement produced the spirit of capitalism identified by Weber, and later culminated in Rand’s formulation that self-interest is not merely a useful vice but the ultimate virtue.…”

Section: Market Ideologymentioning

confidence: 99%

The concealed gift

Andre¹

2020

Anthropological Theory

View full text Add to dashboard Cite

If homo economicus exists anywhere, surely he must be found among financial traders. Amid the shouting and shoving of trading pits and the manic clicking and phone slamming of electronic trading desks, the atomized, rational, self-interested agency of neoclassical economic theory appears to emerge. Ethnographers of traders have refuted atomism and instead proposed a socially embedded but still rational and self-interested agent: an embedded homo economicus. I take this critique a step further and argue that traders are neither rational nor self-interested. Certainly, traders present themselves as rational and self-interested, but a ‘thick’ understanding of their social performances and cultural forms proves otherwise. My analysis focuses on the practice of friendly betting among Chicago traders. Despite its competitive appearances, friendly betting constitutes a non-rational, non-self-interested system of gift exchange and evinces why the myth of embedded homo economicus is both beguiling and false. This conclusion cuts to fundamental issues of agency and practice, and calls for widespread scepticism of theories of rational self-interest. As neoclassical economic theory and market ideology spread around the globe and rational self-interest becomes increasingly normalized, we must be wary of confirmation bias and remember the old ethnographic principle that people aren’t always what they say they are.

show abstract

“…Critics of assimilationist policies have decried their role in the destruction of native cultures and fault them for contributing to the economic and social problems facing the American Indian population today. Contemporary proponents of assimilation, such as the Lake Mohonk Conference of the Friends of the Indian, largely believed it would genuinely improve Indian welfare (Harmon, 2003 ).…”

Section: Introductionmentioning

confidence: 99%

Assimilation and economic development: the case of federal Indian policy

Miller

2023

Public Choice

View full text Add to dashboard Cite

Throughout the nineteenth century, federal Indian policy oscillated between two extreme positions: assimilation versus isolation. While scholars have often been interested in the impact of past federal policy on current levels of economic development among American Indian tribes, none have explicitly examined the influence of federal assimilation policy on long-run economic development. In this paper, I take advantage of tribal-level variation in the application of federal policies to estimate the effect of assimilation on long-run economic performance. To quantify the impact of such policies, I introduce a novel measure of cultural assimilation: the prevalence of traditional indigenous names relative to common American first names. To calculate the distribution of name types, I have gathered the names and locations for all American Indians enumerated in the 1900 United States census. After classifying each name, I calculated the reservation-specific share of non-indigenous names. I estimate the relationship between cultural assimilation in 1900 and per capita income from 1970 through 2020. I find that historical levels of assimilation are consistently associated with higher levels of per capita income in all census years. The results are robust to the inclusion of a variety of cultural and institutional controls and regional fixed effects.

show abstract

American Indians and Land Monopolies in the Gilded Age

Cited by 37 publications

References 0 publications

Cultural Adaptations of Evidence‐based Home‐visitation Models in Tribal Communities

Cultural Adaptations of Evidence‐based Home‐visitation Models in Tribal Communities

The concealed gift

Assimilation and economic development: the case of federal Indian policy

Contact Info

Product

Resources

About