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- Waller, Nicholas, 1975
(författare)
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A Call For Action: Approaches to Sensitive Collections Care Management Through Dialogue with Source Communities
- 2005
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Ingår i: Atmuesphere - the international on-line journal for museum studies. - 1652-8301. ; 05:2
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)abstract
- The article is intended to provide both theory and practice in museum work relating to the changing needs of collections' source communities (the ethnographic other) in the academic field of Museum Studies. It provides insight into relations between museums, source communities and related historical ethnographic objects from North America. It is presented in personal reflections and experiences within this subject and provides key concepts to consider for museum professionals when approaching community liason activities.
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| 2. |
- Waller, Nicholas, 1975
(författare)
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Adopting the past, adapting the future: Crow Idealism and the narration of a fortunate people
- 2013
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Ingår i: Sveriges antropologförbund, Uppsala, 2013-04-27.
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Konferensbidrag (övrigt vetenskapligt/konstnärligt)abstract
- Plenty Coups, last traditional war chief of the Crows had said about his people’s life on the reservation, “After this nothing happens”. His people were left in waiting for the good life to return. There is no denying the significant change in lifestyle and livelihood for all Native Americans once the reservation era was in place. The tribes were heaved into a system of poverty and assimilation that has left its mark on Native American communities still today. Yet even in this period of despair, Plenty Coups gathered strength through his vision of the future, his knowledge of survival for his people was guided by the blessings of a spirit being that once visited him. His strategy was to learn how to think like the whites in order to challenge them. Today, Crow Indians interpret themselves as at the point of turning away from poverty through recent settlements regarding disputes of land ownership and water rights. With those issues nearly resolved, it has paved the way for Crows to broker their own deals in the coal mining industry. These major developments are reflected upon to fit the narratives provided by leaders and heroes of the past that are essential in guiding a Crow way of life and living on their own terms. This paper discusses the ways in which Crows attempt to shape their futures through lessons of the past found in the visions of the old generations, and how the idea of the past guides the present tribal leadership and its choices for the future.
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| 3. |
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| 4. |
- Waller, Nicholas, 1975
(författare)
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Exactly The Right Place: The production of values through land and leadership among the Apsáalooke (Crow) Indians
- 2010
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Ingår i: Nordic Network for Amerindian Studies, University of Copenhagen, International Conference, January 22-23, 2010.
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Konferensbidrag (övrigt vetenskapligt/konstnärligt)abstract
- “The Crow Country is a good country. The Great Spirit has put it exactly in the right place; while you are in it you fare well; whenever you go out of it, whichever way you travel, you will fare worse. Everything good is to be found there. There is no country like the Crow Country." These are the words of the long revered historical Crow Chief Sore Belly (Eelápuash) spoken around 1830. His speech is still remembered and quoted today and is significant in reference to the ways the Crow or Apsáalooke of Montana, USA view and hold relations to their land. Without the land, they cannot be Apsáalooke. The land is filled with all things needed to survive, all things needed to keep cultural, spiritual and physical livelihood thriving. The land itself embodies a sense of timelessness, freedom, independence and opportunity, but political relations with the U.S. Government of past and present have created many boundaries of limitations for the Apsáalooke. Although life for the Apsáalooke of the 21st century has changed immensely from the buffalo days, the land still gives the gifts and the meanings for a traditional lifestyle and the promise of economic prosperity with its bountiful grazing lands and rich subterranean minerals. The land has the ability to provide enough energy resources to sustain the entire United States for an unknown number of years and lift the tribe out of economic poverty. Yet, this opportunity has taken several decades to realize. Only in 2009 did the Crow Tribe succeed in commencing their first exploitation of natural gas on the reservation. I wish to discuss some of the ways Apsáalooke values are imbedded in the land and experienced through engaging places and persons of the past.
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| 5. |
- Waller, Nicholas, 1975
(författare)
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Framing landscapes and the preservation and interpretation of Bear Butte : [Masters dissertation in International Museum Studies]
- 2006
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Rapport (övrigt vetenskapligt/konstnärligt)abstract
- This dissertation examines the concept of landscapes as beholding many meanings. A landscape in itself is not limited to a physical place or environment as it can be considered in abstract terms. Landscapes are increasingly relevant to heritage studies as they often times provide a frame for defining and preserving natural, cultural and even so called ‘world’ heritage – the heritage of humanity. Yet, landscapes, as canvases of collective or individual experiences, prove to be complexly intricate entanglements of many interpretations. These different cultural interpretations lead to different expressions of the past and its narration in the present. The author explains landscapes as they are manifested in cultural memory, ritual, tradition and spirituality for Plains Indian people of the United States regarding the Black Hills region of South Dakota and in particular a lone mountain known as Bear Butte, as a landscape of multiple interpretations, experiences, and uses. [...] Using Bear Butte State Park as a case study, this thesis attempts to further examine the park’s history and relationship with indigenous groups, it current strategies to preserve Bear Butte in co-management with indigenous groups, and current struggles to safeguard the sacred landscape from private entrepreneurship outside of park boundaries. Through the issues presented herein, the author provides a strong case for the necessity to include, cooperate and co-manage heritage preservation and interpretation ventures with others who have a valuable place and identity within the heritage landscape.
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| 6. |
- Waller, Nicholas, 1975
(författare)
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Fredspris för sent för indianernas hjältinna
- 2011
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Ingår i: Fria Tidningen. ; 4 (2011):98/99, s. 4-5
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)abstract
- Debatt Vi hör kanske inte så mycket om den, men i USA fortsätter indianernas kamp för erkännande. Nicholas Waller, doktorand i socialantropologi, berättar här om en av deras främsta företrädare, Elouise Cobell, och beklagar att hon inte hann få Nobels fredspris. Läs mer: http://www.fria.nu/artikel/91196#ixzz1hud0BjPC
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| 7. |
- Waller, Nicholas, 1975
(författare)
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"It's Just Stuff": Reflections on the material culture of the Apsáalooke (Crow)
- 2010
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Ingår i: European Association of Social Anthropologists, National University of Ireland, Maynooth, August 2010.
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Konferensbidrag (övrigt vetenskapligt/konstnärligt)abstract
- In this paper I wish to provide reflections and insight on the meanings of traditional cultural objects of the Apsáalooke (Crow) Indians of Montana, U.S.A., in relation to contexts as everyday objects, religious objects, and as historical museum objects. Through the years I have found that traditional cultural objects of the Apsáalooke take on a complexity of relations as trans-cultural and global identifiers of Apsáalooke identity. This complexity lies not only in objects of interpretation between cultural contexts (source community and museum display), but also in the identification of what is considered important about such objects. As the title of this paper implies, there is an understanding that the materiality is not so important, but rather the value lies in the process of an object’s creation or the meaning involved in an object. Meaning and physicality are intertwined, but are also based on purpose and context. As biographies are subscribed to things as they have migrated from source community to museum display, the principle context is never eradicated and always remains whether the whole meaning of its creation is known or not. How then do the Apsáalooke as a source community interpret the migration of those biographies when they come full circle?
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| 9. |
- Waller, Nicholas, 1975
(författare)
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They stuck a knife in his ears so he could hear better in the next world:Reenacting the Battle of the Little Big Horn – Crow style
- 2012
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Ingår i: Inaugural Conference for the Association of Critical Heritage Studies. June 5-8, 2012, Göteborg.
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Konferensbidrag (övrigt vetenskapligt/konstnärligt)abstract
- The Little Bighorn Battlefield National Monument lies within the Crow Indian Reservation in southeastern Montana. This monument was raised soon after the famous battle in 1876 occurred here between the joint forces of the Sioux, Cheyenne and Arapaho nations against the United States 7th Calvary lead by General George Custer. Until the mid-1990’s the site has always depicted Custer as a fallen hero, the ‘last standing’ martyr in the quest for an American modern identity destined for the continent. Native Americans were marginally included in the making of this history and the interpretation of the heritage site. A major change came about when the official name of the site was changed from Custer Battlefield to Little Bighorn Battlefield and an additional monument was raised recognizing the Native American warriors who died at the battle and who fought to protect a way of life. The Crow Indians whose land encompasses the site were allies of the Americans and provided some scouts to Custer’s army. They were also the only survivors from his regiment. For many decades it has been popular to stage a reenactment of the battle at or as close to the actual site as possible. Initiated by a Crow historian, Joseph Medicine Crow and the town of Hardin adjacent to the reservation, the reenactment has grown to be a time honored tradition on the anniversary of the battle each June 25th, drawing many tourists. Since 1993 however, the “official” reenactment has had competition from the Real Bird family, which has a ranch on a portion of the actual battle site. Here, they host and orchestrate a reenactment of the battle of the Little Big Horn with a similar script to that of the “official” reenactment, but with a number of different Crow finesses. This paper wishes to highlight the adapted interpretation of this heritage site through the Real Bird reenactment and discuss how it utilizes the event to promote Crow culture and decolonize history itself through narrative and performance.
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