By Native American Journalists Association with the Michigan State University School of Journalism
*100 Questions, 500 countries: A advisor to local the USA* is by means of the local American reporters organization as a part of the Michigan nation college tuition of Journalism sequence in cultural competence.
This consultant has sections on tribes, reservations, sovereignty, treaties, federal workplaces, casinos, schooling, language, faith and culture.
The consultant is meant for individuals in enterprise, faculties, areas of worship, govt, drugs, legislation enforcement, human assets and journalism—anywhere it is very important understand extra approximately groups. we are hoping this consultant works for those who simply have questions about the folk round them.
Who is an American Indian?
Where did American Indians come from originally?
Why are local peoples known as Indians?
Which is right: American Indian or local American?
How many American Indians and Natives are there?
What are the explanations for emerging population?
Why does the govt. discuss with such a lot indigenous humans in Alaska as Alaska
Natives rather than as American Indians?
Are local Hawaiians thought of American Indians?
What is a tribe?
How many tribes are there?
Which is the biggest tribe?
Are Indian tribes and Indian countries the same?
What powers do the tribes, as countries, hold?
What form of governments do the tribes run?
What is the tribal council?
What is a reservation?
Why is it known as a reservation?
Hoe many American Indians live to tell the tale reservations?
How a lot land do tribes hold?
What is Indian Country?
What are the dwelling stipulations in Indian Country?
What is tribal sovereignty?
What is sovereign immunity?
Do states have jurisdiction over American Indians or their land?
Do American Indians need to obey a similar legislation as non-Indians?
Are Indian americans U.S. citizens?
Can American Indians vote?
Do local americans pay nation or federal taxes?
What are treaties?
What agreements did the treaties contain?
Why did eu settlers input into treaties with the tribes?
Why did the tribes comply with the treaties?
Are local american citizens laid low with the cheap Care Act?
Are treaties nonetheless valid?
Do treaties furnish local americans designated rights today?
Are treaties being challenged?
What agencies characterize tribal interests?
What does the Bureau of Indians Affairs do?
Do American Indians have the best to carry non-obligatory office?
Do local american citizens serve within the U.S. militia?
Read Online or Download 100 Questions, 500 Nations: A Guide to Native America: Covering tribes, treaties, sovereignty, casinos, reservations, Indian health, education, religion, culture and tribal membership PDF
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Additional info for 100 Questions, 500 Nations: A Guide to Native America: Covering tribes, treaties, sovereignty, casinos, reservations, Indian health, education, religion, culture and tribal membership
The earliest evidence for Bodhidharma’s biography derives from ultimately incommensurable sources. In other words, the hagiographical image of Bodhidharma is fundamentally diªerent from whatever “historical” Bodhidharma may have existed at one point. This understanding of BEGINNINGS 25 the hagiographical nature of the Bodhidharma who occurs in Chan legends is not just a trivial academic nicety, but a profoundly important key to the understanding of Chinese Chan as a cultural and religious tradition.
In the most straightforward sense, the label East Mountain teaching refers to both the community and doctrines of Daoxin and Hongren, but there is an important sense in which these matters are known solely through information transmitted by their successors. Those successors identiﬁed themselves not as purveyors of their own doctrinal innovations, but as transmitters of the East Mountain teaching. We need to recognize that the ideas associated with the names Daoxin and Hongren were primarily those of their followers’ later reconstruction; this recognition does not sever the connection between those ideas and the East Mountain teaching ﬁgureheads themselves, but it does lend an important retrospective quality to the process.
Now, there is nothing wrong with creating an image of the past—indeed, I believe it is our task as historians, both professional and occasional, to visualize the past in the best ways we know how. But we should work to remain aware that the ordering of developments from the ﬁfth through the thirteenth centuries inevitably involves this kind of re-creation; we cannot get oª the hook with the naive belief that we are merely ordering the information for the sake of convenience, but not really altering it in the process.