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Chapter Two:
Where Social Ethics is Instructed by
Native American Social Wisdom about Nationalism

by Theodore Walker, Jr.
[Return to Main Menu to select another interpretive theme.]
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nationalism as interpretive theme:

It is characteristic of Native American social wisdom concerning human peoples to be attentive to these interpretive themes: tribalism, nationalism, relations to other life/land, and religion.

Here, social ethical reflection is very much instructed by Native American reflections on nationalism.

nationalism as interpretive theme:

It is characteristic of Native American social wisdom concerning human peoples to be attentive to these interpretive themes: tribalism, nationalism, relations to other life/land, and religion.

Here, social ethical reflection is very much instructed by Native American reflections on nationalism.

Nationalism is important for interpreting various circles of social ethical concern, circles ranging from the most general population of all peoples to very specific peoples, tribes, and nations.

There are twelve circles of concern identified in this chapter.
You may visit them sequencially, moving from the most general to the more specific, by simply continuing to scroll down the page,
or,
you may jump to selected circles by selecting from the following Circle of Concerns Menu.

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chapter 2 ----about Nationalism

Circle of Concerns Menu

 Select a circle of concern (from sections 1 2 3 4 5 6 7 8 9 10 11 12):
[ or continue scrolling forward ]
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(chapter 2, section 1)

Nationalism
among Human Peoples Generically:
Descriptions, Predictions, Visions & Prescriptions

Here, our concern embraces human peoples generically. This, our most general circle of concern, includes all past, present , future, actual and conceivably actual human peoples in all actually and possibly peopled spaces.
[See chapter 2, section 1, summary statements]

description:

Normally, and rightly so, human peoples are tribal entities.
And according to Native American understandings of normative human tribalisms,
the power and right to be and to form nations and confederations of nations,
along with power and right to make treaties with other tribes, nations, and confederations of nations,
all adhere to tribal existence.

evaluation:

Nationalism is important and good.


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prediction:

For all human peoples in all peopled spaces and times,
righteous nationalism will contribute to
good for people, and to
good for future and other life/land.

visions:

According Native American social wisdom, visions of a righteous nation are visions of a nation contributing
to the good of its own people(s),
to the good of future generations, and
to the good of other life.

For example,
in BLACK ELK SPEAKS, Black Elk's visions of "a good nation" are visions of a nation contributing not only to the well-being of its own people(s), but also to the well-being of other life.
And for Black Elk, other life includes: other human individuals, tribes and nations; future generations of human individuals, tribes and nations; and other-than-human individuals, tribes, and nations, including especially the bison.

[See BLACK ELK SPEAKS: BEING THE LIFE STORY OF A HOLY MAN OF THE OGLALA SIOUX AS TOLD THROUGH JOHN G. NEIHARDT (Flaming Rainbow)(Lincoln: Univeristy of Nebraska Press, 1988/1932) by John G. Neihardt.]

It is generally characteristic of Sioux nationalism to voice explicit concern for the well-being of future generations, including especially the seventh generation coming.
For instance,
at the insistance of Chief Red Cloud of the Lakota Sioux nation, the Treaty of 1868 stipulated that the U.S. government provide supplies and rations for seven generations of Lakota Sioux peoples.

Similarly,
Chief Oren Lyons of the Onondaga nation teaches that according to the traditional political wisdom of Onondaga and Haudenausaunee nations (also called Iroquois Confederation of Nations or League of Six Nations),
a righteous government is government explicitly committed to the social ethical purpose of contributing to the well-being of future generations, seeking especially the well-being of the seventh generation to come. Lyons says, in "a council of good minds," concern for the seventh generation yet to come has priority over concern for self and others presently living.


[See "Oren Lyons The Faithkeeper with Bill Moyers," a Public Affairs Television interview of Chief Oren Lyons by Bill Moyers (Air Date: 3 July 1991, transcript #BMSP-16 by Journal Graphics, New York, 1991).]

According to Native American visions,
a righteous nation is committed to contributing to the well-being of present and future life, including especially the seventh generation yet to come, and including concern for proper relations ("respect" and "reciprocity") to other-than-human life.

[See "'For All My Relations:' Justice, Peace, and the Integrity of Christmas Trees" in SOJOURNERS (Vol. 20, No. 1, January 1991) by George Tinker.]

Moreover,
according to Chief Oren Lyons of the Onondaga nation,
according to George Tinker of the Osage nation,
according to Robert Allen Warrior of the Osage nation,
according to Black Elk of the Lakota Sioux nation,
according to Vine Deloria, Jr. of the Sioux nations, and
according to other Native Americans,
visions of righteous nations and governments are religiously given.

Hence, treaties (and other matters of tribal and national sovereignty) are properly religious matters.


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prescription:

All human peoples in all peopled spaces and times should be rightly nationalist.

All nations should be governed by a religiously instructed council of good minds.

All nations should contribute
to the good of their own peoples,
to the good of future generations, and
to the good of other life.


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(chapter 2, section 2)

Nationalism
among Contemporary Human Peoples Globally:
Descriptions, Predictions, Visions & Prescriptions


Here our concern embraces contemporary human peoples globally, that is the circle of all peoples presently existing on this planet.

description:

Many traditional tribes and tribal confederations have been and continue to be sovereign nations.

And presently, many, maybe even most, modern nations do not adequately recognize or respect the existence of tribal nations. To be sure, denying the existence of traditional tribal nations is one of the characteristic and defining features of modern nationalism. "500 years of resistance" includes resisting modern efforts to deny the existence and sovereignty of indigenous tribal nations.

[See "The Sweetgrass Meaning of Solidarity: 500 Years of Resistance" in SOJOURNERS (Vol. 20, No. 1, January 1991) by Robert Allen Warrior.]
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[See THE STATE OF NATIVE AMERICA: GENOCIDE, COLONIZATION, AND RESISTANCE (Boston: South End Press, Race and Resistance Series, 1992), edited by M. Annette Jaimes.]

evaluation:

The continuing efforts to destroy and deny rightly tribal existence and tribal nations is one of the most unfortunate aspects of continuing modernity.

Also, much contemporary social science continues with the modern habit of ignoring the existence and sovereignty of tribal nations. This is unfortunate.

For example,
during the Summer of 1993, DAEDALUS: THE JOURNAL OF THE AMERICAN ACADEMY OF ARTS AND SCIENCES devoted a full issue to the theme of global nationalism under the title "Reconstructing Nations and States (Volume 122, Number 3, of the Proceedings of the American Academy of Arts and Sciences).

Here, there is a preface followed by eleven very scholarly essays and a book review; all written by eminent professors and scholars in fields such as sociology, social change, anthropology, civilization and European studies, history, social anthropology, government, Middle Eastern and African studies, history and political science, politics, etc.; and all about modern nationalisms around the world: but including virtually
no mention of tribes as nations,
no mention of tribal nationalism or of indignenous nations, and
no mention of Native American nations.

Moreover, adding insult to injury, this issue of DAEDALUS was published during the the very same year the United Nations called for special attention to indigenous peoples by designating that year (1993) as "The Year of Indigenous Peoples."

The DAEDALUS example is more normal than exceptional. Contemporary social and political sciences frequently fail to give attention to indigenous tribal nationalisms. Worse than this, usually, they do not even acknowledge the mere existence of indigenous tribal nations. With regard to indigenous tribal nations and tribal nationalism, much contemporary social and political science is thoroughly inadequate.

[See DAEDALUS: THE JOURNAL OF THE AMERICAN ACADEMY OF ARTS AND SCIENCES (Volume 122, Number 3, Summer 1993) for a full issue devoted to the theme of global nationalism under the title "Reconstructing Nations and States."]
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prediction:

Many tribes and tribal confederations have been, are, and will continue to be sovereign nations.

Modernity and modern nations continue to oppress, destroy, and ignore indigenous tribal nations;
but indigenous resistance continues,
and the future will bring increasingly resurgent indigenous tribal nationalisms.

visions of an alternative more favorable future:

Many Native Americans and other indigenous traditional tribal peoples envision the possibility of a more favorable alternative to continuing with past (500+ years) and present modern non-tribal and anti-tribal habits of thought and deed. They envision a future where the existence and sovereign rights of indigenous tribal nations are adequately recognized. Moreover, many envision a world increasingly converted to righteous tribal nationalisms, that is to say, to forms of nationalism which are consistent with rightly tribal values and social ethical purposes.

prescription:

Rather than continuing with past and present (500+ years) modern non-tribal and anti-tribal habits of thought and deed;
the modern world should recognize the existence and sovereignty of indigenous tribal nations.
Furthermore, modern nations should learn more rightly tribal values and social ethical purposes.

[See THE METAPHYSICS OF MODERN EXISTENCE (New York: Harper & Row, 1979) by Vine Deloria, Jr.]


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(chapter 2, section 3)

More Righteous Nationalism
for Traditional Tribal & Modern Non-Tribal Peoples:
More Specific Prescriptions and Visions

Here our concern is with more specific meanings of prescribing and envisioning more righteous nationalisms
for contemporary traditional tribal peoples, and
for contemporary modern non-tribal peoples.

prescriptions:

For contemporary traditional tribal peoples,
more righteous nationalism means continuing and increasing resistance to modernity and modern denials of national sovereignty, and contributing to a global resurgence of righteous indigenous tribal nationalisms.

The need for a global resurgence of tribal nationalism means tribal peoples should teach tribal wisdom to non-tribal, anti-tribal, and wrongly tribal peoples.

For contemporary modern non-tribal peoples,
more righteous nationalism means repenting of the modern habit of destroying, denying and ignoring indigenous tribal nations.

Recognizing the existence and sovereignty of indigenous tribal nations may include recognizing the existence and territorial sovereignty of migratory tribes and nations.

Moreover, recognizing the existence and sovereignty of indigenous tribal nations should include redrawing many modern political boundaries so as to take adequate account of the existence and sovereignty of indigenous peoples, tribes, and nations.

[See "How Do You Say Computer In Haawaiian?" (WIRED, August 1995) by Constance Hale and "Divided Destiny: Despite Factions, Many Hawaiians Support Native Rule" (The Dallas Morning News, 18 September 1995, pp. 1A, 8A) by staff writer Christy Hoppe for attention to resurgent tribal nationalisms among Native Haawaiian peoples.]


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:o: [to Start of Chapter 2]
(chapter 2, section 4)

Nationalism
among Contemporary Human Peoples
in the Lands of the Peoples of the Eagle & the Condor
Descriptions, Predictions, Visions & Prescriptions


Here, our circle of concern embraces contemporary peoples in the land of the people of the Eagle and in the land of the people of the Condor, lands recently called North America and South America, or the Americas (including lands and islands recently called Central America, West Indies, and the Caribbean).

descriptions:

As with contemporary peoples globally,
in the lands of the peoples of the Eagle and Condor,
lands which are recently called North and South America,
there are traditional tribal peoples and modern non-tribal peoples.

Here,
the traditional tribal peoples are mainly
aboriginal-indigenous Native American peoples,
and
the modern non-tribal peoples are mainly
hybrid hyphenated-American peoples
(European-American, Hispanic-American, African-American, Asian-American, etc.) not originally indigenous or native to these lands recently called the Americas.

:o:o:o:o:
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[terminology: "people of the Eagle" and "people of the Condor"]

[terminology: "hybrid," "hyphenated-American," and "Native American"]

[terminology: "Wasichus"]

:o:o:o:o:
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Here, Native American tribes and nations are the aboriginal or "first nations"
and despite 500+ years of modernity,
the positive result of "500 years of indigenous resistance" is that many of the first nations continue to exist.

[See "The Sweetgrass Meaning of Solidarity: 500 Years of Resistance" in SOJOURNERS (Vol. 20, No. 1, January 1991) by Robert Allen Warrior.]

solidarity:

Robert Allen Warrior and other Native Americans descended from the peoples of the Eagle and the Condor prescribe intra-tribal, inter-tribal, national, inter-national, inter-continential, and global solidarity among Native American and other traditional tribal peoples;
and
they prescribe that hyphenated-American and other modern non-tribal peoples enter into solidarity with Native American and other traditional tribal peoples.

Solidarity with Native American peoples, according to Robert Allen Warrior of the Osage nation, entails commitment to contribute to Native American efforts at
  • land recovery,
  • national sovereignty,
  • religious freedom,
  • protection of sacred sites, and
  • economic development
    (SWEETGRASS, pp. 23, 24).

[See "The Sweetgrass Meaning of Solidarity: 500 Years of Resistance" in SOJOURNERS (Vol. 20, No. 1, January 1991) by Robert Allen Warrior.]

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:o: [to Start of Chapter 2]
(chapter 2, section 5)

Nationalism
among Contemporary Human Peoples
in the Land of the People of the Eagle, also called Great Turtle Island, also called North America:
Geography, Description & Value Judgment

 Here, our circle of concern embraces contemporary peoples in the land of the People of the Eagle, a land long known as the Great Turtle Island, a land which is recently called North America.


geography and description:

The land of the people of the Eagle is named "Turtle Island" or "the Great Turtle Island."

"Turtle Island" is the name used by ancient Lenni Lenape people. According to the WALLAM OLUM, in remote prehistoric times, the ancestors of the Lenni Lenape people, a people also called Delaware in modern times, migrated from west to east, crossing on a frozen bridge (near the Bering Strait), from a western continental land mass identified as the land of the Serpent or Dragon to an eastern contintental land mass named "Turtle Island."

[See THE RED RECORD: THE WALLAM OLUM: OLDEST NATIVE NORTH AMERICAN HISTORY (Garden City Park, New York: Avery Publishing Group, 1989) translated and annotated by David McCutchen.]

The WALLAM OLUM reports that after many years of wandering across the continent, the ancestors of the Lenni Lenape/Delaware encountered a people who were already at home on the Turtle Island, a people who are now called Iroquois. The migrating ancestors of the Lenni Lenape/Delaware made peace and became friends and allies with the ancestors of the Iroquois. (WALLAM OLUM,p.41)

Chief Oren Lyons, of the Wolf clan, borrowed into the Turtle clan, Faithkeeper of the Onondaga Nation, one of the six nations of the Haudenausaunee confederation of nations (a confederation called Iroquois by the French and Six Nations by the English), teaches us the Haudenausaunee/Iroquois name for the continent is "the Great Turtle Island" (Lyons,p.2).

[See "Oren Lyons The Faithkeeper with Bill Moyers," a Public Affairs Television interview of Chief Oren Lyons by Bill Moyers (Air Date: 3 July 1991, transcript #BMSP-16 by Journal Graphics, New York, 1991).]

In recent-modern times, modern hybrid and hyphenated-American peoples have come to call the Great Turtle Island by the name "North America."

On the Great Turtle Island,
as in the land of the people of the Condor,
Native American peoples are many tribes and many nations.
To be sure, as in the land of the people of the Condor, on the Great Turtle Island, the people of the Eagle formed the "first nations."

Hyphenated-American peoples on the Great Turtle Island are not tribes, and only three modern nations -- Canada, U.S.A. and Mexico.

The land and water spaces claimed by Native American tribes and nations overlap and conflict with the claims of the three hyphenated-American nations.

According to Native American judgments,
by right of long generations of prior occupancy, and by right of hundreds of treaties, the claims of Native American tribes and nations hold legal and moral priority.

The Great Turtle Island, like the land of the people of the Condor, is traditionally, legally, and rightly the sovereign homeland of Native American tribes and nations.

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(chapter 2, section 6)

Nationalism
among Contemporary Human Peoples
North of the Rio Grande River in the Land of the People of the Eagle, also called Great Turtle Island, also called North America:
Geography, Description & Value Judgment

Here, our circle of concern embraces contemporary human peoples north of the river called "Rio Grande" (also called "Rio Bravo"), which flows through the land of the People of the Eagle, a land which is named Great Turtle Island, and which is recently called North America.




geography:

On the Great Turtle Island,
recently called North America,
which is the land of the People of the Eagle,
there is a great river.


Recently,
this great river has come to be called "Rio Grande" by English speaking hyphenated-American peoples on its northern side and "Rio Bravo" by Spanish speaking hyphenated-American peoples on its southern side.

description:

North of this great river,
Native American peoples are many tribes and many nations
and
hyphenated-American peoples are not tribes and only two nations--Canada and the United States of America.

The land and water spaces claimed by Native American tribes and nations overlap and conflict with the claims of the two hyphenated-American nations.

According to Native American judgments,
by right of long generations of prior occupancy, and by right of hundreds of treaties, the claims of Native American tribes and nations hold legal and moral priority.

These lands and water ways are traditionally, legally, and rightly the sovereign homeland of indigenous-aboriginal Native American peoples, tribes and nations.


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:o: [to Start of Chapter 2]
(chapter 2, section 7)

Nationalism
among Contemporary Native American Peoples
in Native American and U.S. Claimed Territories:
Descriptions, Predictions, Visions & Prescriptions

Here, our circle of concern embraces contemporary Native American peoples in territories north of the Rio Grande River where Native American claims to the land overlap and conflict with U.S. claims. Our primary resource is a social ethical analysis of THE NATIONS WITHIN: THE PAST AND FUTURE OF AMERICAN INDIAN SOVEREIGNTY (New York: Pantheon Books, 1984) by Vine Deloria, Jr. and Clifford M. Lytle.

description:

Many Native American tribes are nations.

There are many Native American tribes and nations proclaiming varying degrees of independence and sovereignty over lands and waters within areas claimed by the U.S.A.

According to Native American judgements, by right of longstanding traditions, aboriginal occupancy, original titles, and hundreds of treaties, the claims of Native American tribes and nations hold legal and moral priority.

Though only partly recognized as such by modern and hyphenated-American peoples, nonetheless, the actual truth is there are Native American nations within the present boundaries claimed by the United States.

[See THE NATIONS WITHIN: THE PAST AND FUTURE OF AMERICAN INDIAN SOVEREIGNTY (New York: Pantheon Books, 1984) by Vine Deloria, Jr. and Clifford M. Lytle.]
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For descriptions, predictions, visions & prescriptions, all permeated by values and value judgments pertaining to nationalism among Native Americans within U.S. claimed territories; see the following:
:o: [a Social Ethical Analysis of THE NATIONS WITHIN: THE PAST AND FUTURE OF AMERICAN INDIAN SOVEREIGNTY (New York: Pantheon Books, 1984) by Vine Deloria, Jr. and Clifford M. Lytle]

[Also, see Samual R. Cook's "What is Indian Self-Determination?" in RED INK, Volume 3, Number One (1 May 1994). Or, see a web-downloaded-local copy of Samual R. Cook's "What is Indian Self-Determination?".]

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[And see CUSTER DIED FOR YOUR SINS: AN INDIAN MANIFESTO (Norman Oklahoma: University of Oklahoma Press, 1989/1969) by Vine Deloria, Jr.]
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:o: [to Start of Chapter 2]
(chapter 2, section 8)

Nationalism
among Contemporary European-American Peoples
in Native American and U.S. Claimed Territories:

Here, our circle of concern embraces contemporary European-American peoples in territories north of the Rio Grande River where Native American claims to the land overlap and conflict with U.S. claims.

prescriptions:

Deloria and Lytle's prescriptions to Native American tribes and nations included the following:

:o: "reform of tribal governments"
:o: "cultural renewal"
:o: "economic stability"
:o: "mutual respect and parity in political rights" (NATIONS, p. 245)
:o: that the tribes seek to preserve indigenous tribal languages because they are "the key to cultural survival" (NATIONS, p. 251)
:o: that the tribes seek to preserve traditional "religious healing and proper natural diet" and the use of " traditional foods and medicines wherever possible" (NATIONS, p. 251-252)
:o: that tribal governments seek a "freedom of religion" which provides "the right to practice the tribal religion seriously without the expectation by the tribal government that the ceremonies can be used for income-generating purposes" (NATIONS, p. 252)
:o: that tribes define behavioral standards for tribal membership instead of depending upon government rolls (NATIONS, p. 253)
:o: that tribes seek "land consolidation" so that "tribes are able to own their lands in one solid block" (NATIONS, p. 255)
:o: that tribes resist "exploitation of tribal resources by outside non-Indian corporations" (NATIONS, p. 258)
:o: that the tribes consider "a return to a natural economy derived from the sophisticated and self-sufficient use of the land" (NATIONS, p. 258)
:o: that tribes "develop programs that are perceived by the people as natural extensions of things they are already doing" (NATIONS, p. 259).

Moreover, Deloria and Lytle prescribe that the U.S. federal government and others cooperate with these Native American efforts.

[See THE NATIONS WITHIN: THE PAST AND FUTURE OF AMERICAN INDIAN SOVEREIGNTY (New York: Pantheon Books, 1984) by Vine Deloria, Jr. and Clifford M. Lytle.]

In particular, Deloria's and Lytle's prescriptions include the following:
:o: that the U.S. federal government stop employing the threat of "termination" (termination of federal services) as a weapon against the tribes,
:o: government recognition of treaties and of the treaty-making power of tribal nations,
:o: prompt-negotiated "settlement of outstanding tribal claims against the United States" (NATIONS, p. 262), and
:o: a "change in perception by both Indians and federal and state officials" (NATIONS, p. 264). This prescribed change in perception calls both Indians and non-Indians to recognize a new movement towards increased national sovereignity (NATIONS, p. 264).


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:o: [to Start of Chapter 2]
(chapter 2, section 9)

Nationalism
among Contemporary African-American Peoples
in Native American and U.S. Claimed Territories:

Here, our circle of concern embraces contemporary African-American peoples in territories north of the Rio Grande River where Native American claims to the land overlap and conflict with U.S. claims.
In this section, our primary resource is chapter 8, "The Red and the Black" in CUSTER DIED FOR YOUR SINS: AN INDIAN MANIFESTO (Norman Oklahoma: University of Oklahoma Press, 1989/1969) by Vine Deloria, Jr.

prescriptions:

In chapter 8, "The Red and The Black" of CUSTER DIED FOR YOUR SINS: AN INDIAN MANIFESTO (Norman Oklahoma: University of Oklahoma Press, 1989/1969), Vine Deloria, Jr. of the Sioux nations offers social ethical prescriptions for African-Americans.

Here, Deloria prescribes the political philsophy of black power as developed by Stokely Carmichael (Kwame Ture) and others.

For Deloria, black power, black separatist and black nationalist aspirations are more righteous than the quest for civil rights and integration/assimilation.

[See chapter 8, "The Red and The Black" in CUSTER DIED FOR YOUR SINS: AN INDIAN MANIFESTO (Norman Oklahoma: University of Oklahoma Press, 1989/1969) by Vine Deloria, Jr.]

[Also, for a black churchly appropriation of black separatist-black power-black nationalist philosophies, see EMPOWER THE PEOPLE: SOCIAL ETHICS FOR THE AFRICAN-AMERICAN CHURCH (Maryknoll, New York: Orbis Books, 1991) by Theodore Walker, Jr.]

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:o: [to Start of Chapter 2]
(chapter 2, section 10)

Nationalism
among Contemporary Mestizo-American Peoples
in Native American and U.S. Claimed Territories:

Here, our circle of concern embraces contemporary Mestizo-American peoples in territories north of the Rio Grande River where Native American claims to the land overlap and conflict with U.S. claims.

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See the following:


  • "Conquest and Colonialization: The Problem of America"
    by Luis N. Rivera-Pagan
    in APUNTES, Year 12, No. 2, Summer, 1992.

  • "The Cosmic Race and Cosmic Grace: New Possibilities for Humankind"
    by Edwin E. Sylvest
    in APUNTES, Year 12, No. 2, Summer, 1992.

  • "El Pueblo Latino and Its Identity: The Next Generation?"
    by David Maldonado
    in APUNTES, Year 15, No. 2, Summer, 1995.

  • "The First to be Baptized in America"
    by Anthony M. Stevens-Arroyo
    in APUNTES, Year 16, No. 3, Fall, 1996.

  • THE FUTURE IS MESTIZO: LIFE WHERE CULTURES MEET
    (New York: Crossroads, 1992)
    by Virgilio Elizondo.

  • MANANA: CHRISTIAN THEOLOGY FROM A HISPANIC PERSPECTIVE
    (Nashville: Abingdon, 1990)
    by Justo Gonzalez.

  • "A New Vision: Ministry Through Hispanic Eyes"
    by Luis G. Pedraja
    in APUNTES, Year 16, No. 2, Summer, 1996.

  • "The Role of the Barrio in the Doctrine of Original Sin"
    by Miguel A. De La Torre
    in APUNTES, Year 16, No. 3, Fall, 1996.

  • "The Year 2016: Where Will We Be by Then?"
    by Justo L. Gonzalez
    in APUNTES, Year 16, No. 2, Summer, 1996.

  • Also, "Chicano: The History of the Mexican American Civil Rights Movement" is a TV production by the National Latino Communications Center, broadcast on KDTN channel 2, in Dallas, Texas, from 21:00 to 22:00 CDT on 5 May 1997.

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:o: [to Title Page] :o: [to Main Menu] :o: [to Circle of Concerns Menu]
:o: [to Start of Chapter 2]
(chapter 2, section 11)

Nationalism
among Contemporary Asian-American Peoples
in Native American and U.S. Claimed Territories

Here, our circle of concern embraces contemporary Asian-American peoples in territories north of the Rio Grande River where Native American claims to the land overlap and conflict with U.S. claims.

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"Kimochi"

According to the Kimochi Home Page
(at http://carbon.cudenver.edu/~ccambrid/kimochi.html on 28 December 1996):
"Kimochi, the organization, is a fusion of ideas and philosophies born of a joint American Indian and Asian American effort on the campus of the University of Colorado, Boulder, in 1972. The name, Kimochi, is a Japanese word that reflects the meaning of "a feeling of good will.""

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[Also, for a Korean Minjung theology, see THE WOUNDED HEART OF GOD: THE ASIAN CONCEPT OF HAN AND THE CHRISTIAN DOCTRINE OF SIN (Nashville, Tenn: Abingdon Press, 1993) by Andrew Sung Park.]

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:o: [to Start of Chapter 2]
(chapter 2, section 12)

Nationalism
among Other Contemporary Hyphenated-American Peoples
in Native American and U.S. Claimed Territories:

Here, our circle of concern embraces other contemporary hyphenated-American peoples in territories north of the Rio Grande River where Native American claims to the land overlap and conflict with U.S. claims.

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The End of Chapter Two

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original HTML formatting by Theodore Walker, Jr.,
amateur webmaster and Associate Professor of Ethics and Society,
Perkins School of Theology, Southern Methodist University, Dallas, Texas 75275.
e-mail address: twalker@mail.smu.edu
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most recent update: 4 November 1997

NOTICE OF COPYRIGHT: copyright 1997 Theodore Walker, Jr.

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