The white radiance

"A visit with John Neihardt"--Page 3. "Neihardt on the creation of man"--Page 4."Although John G. Neihardt wrote the following article all in the day's work in 1926 when he was literary editor of the St. Louis Post-Dispatch, he feels that the principle expressed is as true now as then, perhaps more obviously true. The principle involved is applicable not only to literary criticism, but to all judgments. Dr. Neihardt remarks that since the article was written thrity-one years ago, a world-wide urge toward a new social integration is to be noted."--Page

Alternative Knowledges and the Future of Community Psychology: Provocations from an American Indian Healing Tradition

In the early years of this globalized century, alternative health knowledges and wellness traditions circulate faster and farther than ever before. To the degree that community psychologists seek collaboration with cultural minority and other marginalized populations in support of their collective wellbeing, such knowledges and traditions are likely to warrant attention, engagement, and support. My purpose in this article is to trace an epistemological quandary that community psychologists are ideally poised to consider at the interface of hegemonic and subjugated knowing with respect to advances in community wellbeing. To this end, I describe an American Indian knowledge tradition, its association with specific indigenous healing practices, its differentiation from therapeutic knowledge within disciplinary psychology, and the broader challenge posed by alternative health knowledges for community psychologists.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/135430/1/ajcp12046.pdfhttp://deepblue.lib.umich.edu/bitstream/2027.42/135430/2/ajcp12046_am.pd

Counseling Native Americans

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/89558/1/j.1556-6676.1990.tb01473.x.pd

Symbols of Power: The Firearm Paintings of Madjedbebe (Malakunanja II)

Depictions of firearms in Australian Aboriginal rock art provide a unique opportunity to archaeologically explore the roles that this type of material culture played in times of culture contact. From the earliest interactions with explorers to the buffalo shooting enterprises of the twentieth century—firearms played complex and shifting roles in western Arnhem Land Aboriginal societies. The site of Madjedbebe (sometimes referred to as Malakunanja II in earlier academic literature) in Jabiluka (Mirarr Country), offers the opportunity to explore these shifting roles over time with an unprecedented 16 paintings of firearms spanning the nineteenth and twentieth centuries. This rock art provides evidence for early firearms as objects of curiosity and threat to local groups, as well as evidence for later personal ownership and use of such weaponry. Moreover, we argue that the rock art suggests increasing incorporation of firearms into traditional cultural belief and artistic systems over time with Madjedbebe playing a key role in the communication of the cultural meanings behind this new subject matter.Arts, Education & Law Group, School of Humanities, Languages and Social SciencesFull Tex

Laureate Address of John G. Neihardt Upon Official Notification of His Choice as Poet Laureate of Nebraska

I want to talk to you about the technique of Poetry and the relation of that art to education and the social process in general. In order that you may be able to judge as to the relevance of my remarks, I must first tell you what I understand by the word education. Were the definition, that I hold, my own, I would not presume to offer it here; but I need only find the proper words with which to express the common opinion of many seers in many times and countries; and this, unfortunately, seems now to be necessary, for we have been living in one of the most materialistic ages that have ever been known, and of the many ideals that have suffered, that of education has not suffered least. I would say that education is fundamentally a spiritual process. In its proper function it is concerned less with the problem of acquiring the means of life than with the far more difficult one of knowing what to do with life after one is in possession of the means to live. We have heard much of practical education; and there is no fault to find with the expression; for practical means that which will work, and surely only that which will work may be regarded as good. But there has been something radically wrong with our Understanding of the word practical. Owing to the tremendous economic pressure of our individualistic social system, we have been forced to interpret the word as meaning that which contributes directly to material success; and for a great many people practical education has come to signify that mental training which is calculated to give the maximum of income in the minimum of time. [...] As a reaction against a barren formalism, the new poetry, as it is called, will no doubt serve a good purpose in the end; for experimentation is always necessary in a universe where rigidity is death. But formlessness can not survive; and already the inevitable reaction seems to be setting in. Thanks to the abnormal pressure of war-conditions, we have been driving in the general direction of Democracy (though we are still very far from it) -- a form of social organization never as yet realized upon this planet. Contrary to the opinions of many, Democracy connotes no free-and-easy mode of life, but intensive organization, the universal reign of law in the interest of the race as a whole. As we near the realization of that supreme social concept; our whole view of life and, consequently, of art, will be correspondingly modified. We shall come to insist more and more upon experts in all things. Respect for standards, love of order, will return. The petty personalism, that has long dominated us, will die away. Our poets will achieve the objective view of the world of men and things -- and it is out of that view that all great art, as all great life, must grow

The ancient memory & other stories

xi;230hal.;20cm