In the late 19th and early 20th centuries there were conflicting policies toward
ID: 285896 • Letter: I
Question
In the late 19th and early 20th centuries there were conflicting policies toward minorities and immigrant groups within the United States. Some groups were forced to assimilate against their will. Others, who wished to participate in the mainstream of American society, found themselves segregated. And some groups actively sought and were successful at assimilation/integration. What do you think accounts for these different reactions of mainstream America to the “others” in their midst? Use specific examples in your post as evidence. In the late 19th and early 20th centuries there were conflicting policies toward minorities and immigrant groups within the United States. Some groups were forced to assimilate against their will. Others, who wished to participate in the mainstream of American society, found themselves segregated. And some groups actively sought and were successful at assimilation/integration. What do you think accounts for these different reactions of mainstream America to the “others” in their midst? Use specific examples in your post as evidence. What do you think accounts for these different reactions of mainstream America to the “others” in their midst? Use specific examples in your post as evidence.Explanation / Answer
A relevant ritual employs the hallucinogenic fruit of the peyote cactus and fuses Christian and native ceremonies and symbols. Another example of this fusion are the ceremonies at the Our Lady of the Sioux Catholic Church at Pine Ridge, in which such local pictures as the buffalo, peace pipe, and thunderbird had been introduced to and substituted for the Christian photographs of Christ at the cross, and the wine and wafer of the Eucharist. In the Southwest local religions have maintained themselves without radical change or variation.
The Hopi have endured to participate in kiva ceremonies, in which the sacred hole within the kiva chamber symbolises the emergence of the ancestral twins from whom all Hopis are descended.
The Taos in New Mexico revere Blue Lake as the epicentre of the universe. These Indian myths of origin and rebirth are regularly seen as alternatives to the fundamental introduction myths of Wasp America, that from the Puritan colonists in the 17th century to the westward-shifting immigrants of the 19th century of their wagon trains, have burdened the providential assignment of the chosen Protestant human beings to construct a brand new Christian society in the wasteland, with path-blazers like Daniel Boone regularly mythicised as Moses. Many native religions have a psychotherapeutic function. For most Pueblos, the Katcina Cult remains a powerful automobile for bringing rain and curing illness. All those many elements suggest that Native American subculture whether or not in faith, tribal instead of man or woman principles of rights, is a possible way of existence which has just now not been understood or mentioned by means of the increasing quantity of Anglo Americans who wish to cancel the special status of the American Indian and argue for full-blooded assimilation.
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