Methodological Approaches to Native American Narrative and the Role of Performance

Hill, Randall T.

doi:10.2307/1185590

Cited by 9 publications

(2 citation statements)

References 70 publications

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“…While this article's focus on similarities in knowledge creation attempts to balance the overwhelming trend in scholarship to see difference, it must nevertheless be recognized that variation exists in how deception is used by social science and American Indian communities: the social setting and the process through which knowledge is produced fundamentally differ. In American Indian communities, trickster stories have generally been transmitted through oral storytelling in familial, social, and intergenerational context (Hill 1997;Toelken 1976). Stories are produced for entertainment as well as conveying values and knowledge (Cajete 2017).…”

Section: Differences Between American Indian Tricksters and Social Sc...mentioning

confidence: 99%

Deception-based knowledge in Indigenous and scientific societies

Orr

2022

HAU: Journal of Ethnographic Theory

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Section: Differences Between American Indian Tricksters and Social Sc...mentioning

confidence: 99%

Deception-based knowledge in Indigenous and scientific societies

Orr

2022

HAU: Journal of Ethnographic Theory

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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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