Under the shamefully misguided idea of “Kill the Indian and Save the Man,” federal laws and policies prohibited tribes from practicing their religion and ceremonies, laws that were not fully repealed until the 1978 American Indian Religious Freedom Act, later amended to protect the Native American Church’s ceremonial use of peyote in 1994. Tribes lacked control of their own ceremonial items and even their human remains until the 1990 Native American Graves Protection and Repatriation Act required federal agencies and institutions that receive federal funding to return Native American "cultural items" to their descendants and tribes.
The trauma and persecution endured by elder Native generations led to a breakdown of the Native family and tribal structure and a weakening of spiritual ties. Many Natives who attended boarding schools lost their sense of self through enforced shaming of their cultural identity. As a result, their children were raised with little awareness of their Native heritage and became disconnected from their tribal ways of knowing.
Today, many tribes in the United States are reviving their traditions and cultures. Central to this cultural renaissance is the importance of language and ceremony. A number of tribes have created language learning programs to preserve and pass on their tribal dialects to future generations. Ceremonies returned into practice, local radio stations began broadcasting in Native languages, pow-wows became an inter-tribal gathering space, and a new native generation is taught to live with dignity, character and pride. Running Strong supports several Native communities that are part of this movement, which brings strength and healing, and hope to today’s American Indian youth.
Answer:
Deborah Sampson
- She enlisted as a soldier in the Revolutionary War, pretending to be a man. She fought in four major battles till she was wounded, and it was discovered that she was a woman.
Margret Corbin- Took over firing a cannon after her husband was killed in battle - was hit by enemy fire herself.
Mary Hayes- Became known as Molly Pitcher for bringing the soldiers water while under fire. She too would take her husband’s place at a cannon
.
Anne Marie Lane- pretended to be male and fought in the Continental Army.
Mercy Otis Warren- Wrote a play about the British who were blockading Boston. The play helped to turn some that were initially Loyalists into Patriots.
Phylis Wheatley- Became the first African American woman, and the first enslaved, to publish a book of Patriotic poetry
.
Abigail Adams- Worked behind the scenes to try to gain more rights for women and for the enslaved.
Hannah Blair- had a farm in NC where she would hide patriots and supply them with food and medical care
.`
TOOK SOO LONG TO FIND OUT!! HOPE IT HELPS!!
Slaves represented Southern planters' most significant investment—and the bulk of their wealth. Building a commercial enterprise out of the wilderness required labor and lots of it. For much of the 1600s, the American colonies operated as agricultural economies, driven largely by indentured servitude.Mar 6, 2018
Answer:the new nation
Those who did not support the Constitution came to be known as Anti-Federalists or ‘states-rights men’ and their most notable representative was Patrick Henry (who had refused to attend the Convention because of his suspicion of it, declaring “I smell a rat, tending toward monarchy”). Others included George Clinton, Richard Henry Lee and Mercy Otis Warren, the female chronicler. Thomas Jefferson was also sharply critical of the Constitution, though he actively supported some parts of it, and later explained that he was not fully Anti-Federalist but somewhere between the two positions.
As a group, Anti-Federalists were concerned about several issues. They feared that sovereignty, autonomy and states’ rights would be trampled by the newly-empowered national government. They argued that over time the power and influence of the states would be eroded or ‘drained’ by the federal government. They worried that the centralisation of power would put control into the hands of an urban-based elite. They expressed concern that the president, with control of the army, might become a military dictator (“[the presidency] would be a foetus of monarchy!” said Edmund Randolph). They feared the separation of powers in the Constitution was not strong enough or distinct enough. They panicked about the possible implications for personal liberties like freedom of speech, freedom of assembly and the right to worship freely, which to many Americans had been the real driving issue behind the revolution.
A historian’s view:
“The basic concept stressed [in many anti-Federalist works] was the evil effect of power. ‘The love of power is natural… it is insatiable…’ wrote Burgh. ‘Power renders men wanton, insolent to others and fond of themselves,’ observed Gordon and Trenchard… This mistrust of power was characteristic of American political thought during this period.”
Unlike their opposition, the Anti-Federalists did not engage in a coordinated and sustained propaganda barrage. While the Federalist Papers appeared as 85 single editions, published regularly and with clear arguments and tone, the Anti-Federalists wrote sporadically, using pseudonyms such as Cato, Federal Farmer, Centinel and Brutus. The quality of their pamphlets did not approach those of the Federalists. Intellectually outgunned and lacking a figurehead leader such as Washington, the Anti-Federalists were not able to convince enough of their cause, though they enjoyed plenty of support, particularly in the larger states and in the south. Some Americans saw the flaws in both sides and supported neither the federalist or anti-federalist points-of-view. The picture above, The Looking Glass for 1787: A House Divided against itself cannot Stand, shows the two camps pulling the state of Connecticut apart with their constant bickering and equivocation.
Explanation:
The <span>would help guarantee </span>a republican government