By Erica Prussing
Erica Prussing offers the 1st in-depth evaluation of the politics of local sobriety by way of concentrating on the Northern Cheyenne group in southeastern Montana, the place for plenty of many years the federally funded health and wellbeing care procedure has depended on the Twelve Step application of Alcoholics nameless. White Man’s Water provides a considerate and cautious research of Cheyenne perspectives of sobriety and the politics that encompass the selective charm of Twelve Step methods regardless of wide-ranging neighborhood reviews. Narratives from contributors in those courses debunk long-standing stereotypes approximately ”Indian consuming” and supply perception into the range of studies with alcohol that really take place between local North Americans.
This severe ethnography employs brilliant money owed of the Northern Cheyenne humans to depict how issues of alcohol are culturally developed, exhibiting how transformations in age, gender, and different social good points can have an effect on involvement with either consuming and sobriety. those stories demonstrate the major position that gender performs in how Twelve Step software members have interaction in a selective and inventive technique of appropriation at Northern Cheyenne, adapting this system to deal with neighborhood cultural priorities and religious assets. The tales additionally remove darkness from group reactions to those variations, inspiring deeper inquiry into how federally funded healthiness companies are supplied at the reservation.
This e-book will attract readers with an curiosity in local reports, ethnography, women’s reviews, and scientific anthropology. With its serious attention of the way cultural context shapes consuming and sobriety, White Man’s Water offers a multivocal viewpoint on alcohol’s influence on overall healthiness and the cultural complexities of sobriety.
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Additional resources for White Man’s Water: The Politics of Sobriety in a Native American Community
I subsequently expanded to include a broader community-based sample of women, completing more unstructured life history interviews with a total of 35 women who selfidentified as either being sober or pursuing sobriety. The women ranged in age from 18 to 84, with the majority in their forties and fifties. Both in the mid-1990s and during a follow-up study in 2005, I then conducted semistructured interviews with 23 staff members in reservation health care programs. These emphasized questions about the Sobriety and Subjectivity in Local Worlds 27 complexities of local self-determination in health services and drew from my experience as a volunteer with the Community Health Representatives (a paraprofessional community health outreach program) from 1994 to 1996 and as an employee within Community Health Programs from 1996 to 1997 (working primarily with the Tribal Nutrition program, but also conducting data analysis for other programs and projects).
The vocal claims of civil rights activism both nationally and internationally have raised popular awareness of claims that link past injustice with contemporary social inequalities. S. cultural concepts of meritocracy (“everyone gets to the station in life that they earn”), individualism (“pull yourself up by your own bootstraps”), and progress (“discrimination used to be a problem, but it isn’t anymore”). Even the implication that past injustices may have legacies for the present can therefore inspire Misrecognizing Local Moral Worlds 43 responses ranging from concern to skepticism to hostility among adherents to these ideologies.
S. cultural narratives of Native American experiences has shifted over time, a continuing reliance on stereotyped historical portraits has consistently worked to limit available information about the contemporary realities of Native peoples. Pearce argues that in Euro-American narratives throughout the nineteenth century, Native Americans were effectively “forced out of American life into American history” (1988:58), 30 Part I and Berkhofer documents how twentieth-century American cultural narratives continued to produce “ahistorical and static” (1978:29) constructions of “Indians” as antithetical to esteemed cultural notions of adaptation and progress.