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Pulling Down the Clouds: The O'odham Intellectual Tradition during the "Time of Famine"

Pulling Down the Clouds: The O'odham Intellectual Tradition during the "Time of Famine" Pulling Down the Clouds The O'odham Intellectual Tradition during the "Time of Famine" david martínez Members of the Pima, or Akimel O'odham, community, despite their experiment with a pre-1934 constitutional government, not to mention their conversion to Christianity and sending their children to school, have not generated writers and activists as did their tribal peers in other parts of the United States such as Oklahoma, the Upper Plains, and the Northeast.1 More specifically, as of the early twentieth century the Pimas did not have the equivalent of Charles A. Eastman (Dakota), Zitkala-Sa (Lakota), Francis La Flesche (Omaha/Osage), Carlos Montezuma (Yavapai-Apache), or Arthur C. Parker (Seneca), who were luminaries of the progressive Indian movement and members of the Society of American Indians. In fact, the SAI's 1913 list of active members includes only five Pimas: Mrs. Jessie C. Morago, Lewis D. Nelson, Miss Mary W. Nelson, John Plake, and Miss Olie Walker, who were all residents of Sacaton, Arizona.2 Furthermore, throughout the eight volumes of the SAI's journal, spanning 1913 through 1920, not a single Pima contributor was published, though occasionally one of the O'odham communities was mentioned in an article, usually within the larger context of problems with http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png The American Indian Quarterly University of Nebraska Press

Pulling Down the Clouds: The O'odham Intellectual Tradition during the "Time of Famine"

Martinez, David
The American Indian Quarterly , Volume 34 (1) – Feb 6, 2009
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Publisher
University of Nebraska Press
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Copyright © University of Nebraska Press
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1534-1828
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Abstract

Pulling Down the Clouds The O'odham Intellectual Tradition during the "Time of Famine" david martínez Members of the Pima, or Akimel O'odham, community, despite their experiment with a pre-1934 constitutional government, not to mention their conversion to Christianity and sending their children to school, have not generated writers and activists as did their tribal peers in other parts of the United States such as Oklahoma, the Upper Plains, and the Northeast.1 More specifically, as of the early twentieth century the Pimas did not have the equivalent of Charles A. Eastman (Dakota), Zitkala-Sa (Lakota), Francis La Flesche (Omaha/Osage), Carlos Montezuma (Yavapai-Apache), or Arthur C. Parker (Seneca), who were luminaries of the progressive Indian movement and members of the Society of American Indians. In fact, the SAI's 1913 list of active members includes only five Pimas: Mrs. Jessie C. Morago, Lewis D. Nelson, Miss Mary W. Nelson, John Plake, and Miss Olie Walker, who were all residents of Sacaton, Arizona.2 Furthermore, throughout the eight volumes of the SAI's journal, spanning 1913 through 1920, not a single Pima contributor was published, though occasionally one of the O'odham communities was mentioned in an article, usually within the larger context of problems with

Journal

The American Indian Quarterly – University of Nebraska Press

Published: Feb 6, 2009

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