Tag Archives: professional development

Cree

“Cree: One of the major Algonquian-speaking Indian peoples of an immense area from Western Connecticut to Eastern Alberta. They acquired firearms and engaged in the fur trade with Europeans beginning in the 17th century. There were two major divisions: the Woodland Cree, whose culture was essentially an Eastern Woodlands type, and the Plains Cree, bison hunters of the Northern Great Plains. Social organization in both groups was based on local bands. Among the Woodland Cree, rituals and taboos relating to the spirits of game animals were pervasive, as was fear of witchcraft. Among the more militant Plains Cree, rites intended to foster success in the bison hunt and warfare were common. Today over 100,000 Cree live in scattered communities in Canada.”

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Crazy Horse

“Crazy Horse: (1843?-1877) Sioux Indian chief. Refusing to abide by an 1868 treaty granting the Sioux a large reservation in the Black Hills, Crazy Horse led his warriors in continued raids against enemy tribes as well as whites. In 1876 he joined with Cheyenne forces in a surprise attack against General George Crook in Southern Montana, forcing Crook’s withdrawal. He then united with Chief Sitting Bull near the Little Bighorn River, where he helped to annihilate General George Armstrong Custer’s troops. In 1877, his tribe weakened by cold and hunger, Crazy Horse surrendered to Crook; removed to a military outpost in Nebraska, he was killed in a scuffle with soldiers.”

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Creek

“Creek: Muskogean-speaking North American Indian people that originally occupied much of the Georgia and Alabama flatlands. There were two major divisions: the Muskogee (or Upper Greeks), and the Hitchiti and Alabama (or Lower Creeks). They cultivated corn, beans, and squash. Each Creek town had a plaza or community square, often with a temple, around which were built the rectangular houses. Religious observances included the Busk (Green Corn) ceremony, an annual first-fruits and new-fire rite. In the 18th century, a Creek Confederacy–including the Natchez, Yuchi, Shawnee, and others–was organized to present a united front against both white and Indian enemies. It proved a failure, however, since at no time did all groups contribute warriors to a common battle. The Creek War against the U.S. (1813-1814) ended with the defeated Creeks ceding 23 million acres and being forcibly removed to Indian Territory (Oklahoma). Today, about 50,000 Creeks live in Oklahoma, many of them fully assimilated into white society.”

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Coushatta

“The Coushattas (pronounced coo-SHAH-tuh), or Koasatis, lived in what is now the state of Alabama, especially where the Coosa and Tallapoosa rivers merge to form the Alabama River. They were a Muskogean-speaking people and were closely related to the Creek tribe in history, language, and culture. The Coushattas lived near another Muskogean people, the Alabamas. Both Coushattas and Alabamas were part of the Creek Confederacy. The Coushattas, village farmers, are classified, along with these other tribes, in the Southeast Culture Area.

It is thought that the Coushattas had contact with the Spanish expedition of 1539-43 led by Hernando de Soto, and, after De Soto’s death, led by Moscoso de Alvaro. Other Spanish explorers passed through their territories in the 1500s and 1600s.

In the 1700s, after Rene Robert Cavelier de la Salle’s 1682 voyage of exploration along the lower Mississippi River, the French became established in the region, founding the settlement of Mobile on the Gulf of Mexico in 1710. They became allies and trading partners with many of the Muskogean tribes of the region. Meanwhile, the English were pushing inland from the Atlantic Coast and developing relations with the Creeks living to the east of the Coushattas.

When the French were forced to give up their holdings in 1763 after they lost the French and Indian War against the British, most of the Coushattas dispersed. Some moved to Louisiana. Others joined the Seminoles in Florida, Others went to Texas.

Those that stayed in Alabama threw their lot in with the Creeks and were relocated west of the Mississippi to the Indian Territory (now Oklahoma) at the time of the Trail of Tears in the 1830s; their descendants still live there today. Descendants of those Coushattas who moved to Louisiana presently have a non-reservation community near the town of Kinder, as well as a recently purchased 15-acre reservation. Those in Texas were granted reservation lands in Polk County along with the Alabamas.

Excerpted from: Waldman, Carl. Encyclopedia of Native American Tribes. New York: Facts on File, 1988.

Nipmuc

“Nipmuc: In the state of Massachusetts, the low coastal plains rise up to an inland plateau. The plateau is separated from even higher country to the west, the Berkshire Hills, by the Connecticut River. On this central plateau, covered with rich topsoil and dense woods, and coursed by swift-flowing rivers, once lived bands of Algonquians. But there were many different bands and villages, but they came to be known together as Nipmucs.

Their name, pronounced NIP-muck, is derived from the Algonquian word nipmaug, for “fresh water fishing place.” The fact that they primarily used inland freshwater lakes and rivers for their fishing rather than the Atlantic Ocean marks their major difference from many other New England Algonquians who lived closer to the coast. In other ways–such as their hunting and farming methods, their tools, and their beliefs–they were much like their other Algonquian neighbors. The Nipmucs were noted in particular for their basketmaking, weaving, and leatherwork.

Historically, too, their story is linked to other area tribes. The Nipmucs were associated in early colonial years with the Massachuset tribe, and many of them also became Praying Indians. But then in 1675, most of the Nipmuc braves joined the Wampanoags and Narragansets in King Philip’s War. At the end of the war, Many Nipmuc survivors joined Algonquian kinsmen, such as the Mahicans on the Hudson River. Others joined Algonquians in Canada.

The Nipmucs have one of the smallest reservations in the East, only 11.9 acres. It is called the Hassanamisco Reservation, after a village and tribal name. The Hassanamiscos once held the territory around what is now Grafton, Massachusetts. Before 1728, the reservation consisted of 8,000 acres. But most of the land was lost when tribal leaders were tricked into selling it for no payment at all. In 1848, the state set aside the tiny piece that now remains.”

Excerpted from: Waldman, Carl. Encyclopedia of Native American Tribes. New York: Facts on File, 1988.

N[avarre] Scott Momaday

N[avarre] Scott Momaday: (1934-2024) Native American novelist, essayist, and poet, Momaday was born in Lawton, Oklahoma. He studied at the University of New Mexico and received his Ph.D. at Stanford in 1963. His first novel, House Made of Dawn (1969), received the Pulitzer Prize for fiction. Momaday’s work blends myth and tribal history with family tales and personal recollection: his essay collection, The Way to Rainy Mountain (1969), examines his own cultural history through the native tradition of living in nature. He has also published The Gourd Dancer (1976), a collection of poems; The Names: A Memoir (1977), a family history and autobiography; The Ancient Child, (1989), a novel. A literature professor for many years, Momaday has received a Guggenheim Fellowship and an award from the National Institute of Arts and Letters.”

Excerpted from: Murphy, Bruce, ed. Benet’s Reader’s Encyclopedia, Fourth Edition. New York: Harper Collins, 1996.

American Indian Religions, South

“American Indian Religions, South: Religious beliefs and practices of the indigenous peoples of South America. The ancient Andean civilizations  of the Chimu and Inca had highly developed religions. The Inca religion combined complex ceremonies, animistic beliefs, belief in objects having magical powers, nature worship, and sun worship. The Incas build monumental temples, occupied by priests and Chosen Women. Priests conducted divination, and sacrifices were offered on every important occasion. Human sacrifice was offered when the need was extreme. In present-day South America, as many as 1,500 distinct native cultures have been described, and religious beliefs vary greatly. Creation mythologies are of first importance, often describing the origin of the first world and its fate as well as the creation and destruction of subsequent worlds. Ceremonial initiation into adulthood is widely practiced, both for males and females, with the initiation ceremony of acting out events from the dawn of creation. Initiations are also used to mark the ascent of individuals into positions of religious authority, with priests, diviners, and spirit mediums playing special roles. The shaman specializes in inducing states of ecstasy, controlling the passage of the soul out of and back into the body. Ritual fires, musical instruments (especially the rattle), esoteric languages, and sacred songs may demonstrate the shaman’s command of invisible powers. Christianity has come to be a strong component of folk belief among many native peoples, but it continues to be interpreted in the light of local tradition, and elements of traditional religion continue to survive.”

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

American Indian Religions, North

“American Indian Religions, North: Religious beliefs and practices of the indigenous peoples of North America. They are characterized by a conviction that spirit moves through all things, animate and inanimate, and the living are intimately connected with the souls of the dead. They discover recognizable things in the world of animals, plants, trees, as well as in natural features such as mountains, lakes, and clouds. Because North American religions were so highly localized, it is impossible to determine how many have existed, and their beliefs have varied widely. Whereas Iroquois elders speak of a perfectly wise and good Creator who planned the universe, the Koyukon envision the creator as a Raven, a trickster god who is only one of many powerful spirits. Whereas nearly all Navajo ceremonies are performed on behalf of individuals in response to specific needs, most Pueblo ceremonies are performed communally and scheduled according to the cycles of nature. However, all native North American religions share certain features: ancestral lands and locally sacred spots are important; access to some knowledge is restricted, and initiation is required to acquire it; kinship obligations are central; the oral tradition includes narratives that record human interaction with nonhuman powers; and generosity is a religious act. Contact with Europeans led to development of new religious movements, including the Ghost Dance tradition and the Native American Church.”

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Term of Art: Self-Regulation

“self-regulation: The ability to regulate and monitor a person’s own actions and behavior. Problems with effective self-regulation are a primary struggle for students with attention and executive function problems.

Effective self-regulation depends on a complex interaction of thinking, feeling, and perception.

Problems with self-regulation may stem from many different sources. Individuals with attention deficit hyperactivity disorder typically have problems with self-regulation due to underlying brain processing difficulties with memory, attention, and executive function, particularly as these affect the ability to control impulses and restrain and monitor internal thoughts. Problems with self-regulation also may be caused by other psychological conditions, such as bipolar disorder, conduct disorders, or obsessive-compulsive disorder.

Development of more effective ways to self-regulate is part of an effective coaching and strategy development program for individuals with ADHD. In general, while self-regulation may be seen as an underlying brain function, it is also learned behavior. Therefore, it is possible to teach individuals how to change patterns of impulsive and reckless behavior.”

Excerpted from: Turkington, Carol, and Joseph R. Harris, PhD. The Encyclopedia of Learning Disabilities. New York: Facts on File, 2006.

Jorge Amado

“Jorge Amado: (1912-2001) Brazilian novelist. Born and reared on a cacao plantation, he published his first novel at 20. His early works, including The Violent Land (1942), explore the exploitation of suffering of plantation workers. Despite imprisonment and exile for leftist activities, he continued to produce novels, many of which have been banned in Brazil and Portugal. Later works such as Gabriela, Clove and Cinnamon (1958), Dona Flor and her Two Husbands (1966), and The War of the Saints (1993) preserve Amado’s political attitude in their more subtle satire.”

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.