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Not since the U.S. Civil War has American society been more divided regarding social, economic, political, religious, and especially cultural issues. It is as if America's very self-identity has become problematic. How does the cultural morass and the promotion of "cancel culture" and unlimited individual subjectivity relate to the original American Founders' vision articulated in the Declaration of Independence and the U.S. Constitution? By the twenty-first century, the U.S. reflects the moral corrosion of a popular culture with its secular leftist bent and anti-Christian bias. U.S. society is undergoing re-tribalization due to "affirmative action" and the un-American emphasis on race, ethnicity, and gender. It is causing rampant gender and identity confusion, especially among the nation's youth already stressed by online shaming rituals via social media. Official government and educational bureaucracies promote toxic cultural mandates, invoking "anti-discrimination" laws and the mantra, "diversity, equity, and inclusion," intensifying the culture wars and divisive identity politics. The essay concludes with a vision to renew the American ideal of "One nation under God, indivisible, with liberty and justice for all." [ABSTRACT FROM AUTHOR]

This paper conducts a textual analysis of Sherman Alexie's The Absolutely True Diary of a Part-Time Indian, Ten Little Indians, and The Summer of Black Widows to establish that Alexie disrupts discourses of both Eurocentricism and Native American tribalism through his art. Native American Literature is often studied in contexts of tribalism and modernity, but this paper showcases that Alexis blends the seemingly antagonistic demands of primitivism and modernization. He transports Native American subject from reservations to metropolitan settings and presents that actual Indian existence problematizes the textual stereotypes of 'manifest destiny' and 'vanishing Indian'. Alexie's art appears as resistance against every form of separatism that perpetuates the binary of superior white and inferior Indian subjects. He foregrounds tribe conscious metropolitanism as the viable mode of Indian survival, blends genres to articulate his dynamic vision, and employs irony to highlight the paradoxes of Native American existence. [ABSTRACT FROM AUTHOR]

This exploratory study presents 're‐tribalization' as a framework for comprehending contemporary global patterns and phenomena. It posits a link between the erosion of modernity's traits and a resurgence of tribal behaviour – the more elements that we associate with modernity diminish, the more we see the emergence of group formations akin to anthropological notions of tribes. This trend manifests not only in societies where tribal and lineage affiliations remain central to identity but also – perhaps more notably, considering modernity's promises – in developed nations, including global powerhouses like the USA, India and China. 'Re‐tribalization' signifies a modern‐day recourse to a so‐called tribal past, fortifying intra‐group cohesion and creating a distinction from other groups, thus delineating 'us' and 'them'. This process highlights the drawing of boundaries between communities, positing that such delineations were more apparent in the past and need to be re‐established to navigate today's challenges and crises. The study traces the historical lineage of re‐tribalization appeals and their ties to nationalism, citing instances from Johann Gottfried Herder's works. This argument leverages the authors' nearly two decades of ethnographic fieldwork, a collection of four studies and initial insights from their soon‐to‐be‐published book. [ABSTRACT FROM AUTHOR]

In contemporary Nigerian multi-cultural urban centres, there is noticeable consciousness, though of varied degrees and patterns, of ethnic origins during inter-group and inter-personal interactions conducing to the odious 'us' and `them' distinction and the 'we' against the 'others." For a relative period of time, host communities suspiciously perceive migrants as "others." (Hence, migrants either adjust or alienate themselves; and this could lead to either integration or disintegration. Having the deep impression of unacceptability could restrain migrants from adequately getting involved in the development of their destinations. In this wise, evaluating the second generation migrants' sense of belonging in the Nigerian internal migration system becomes imperative as it has implications for the national drive towards socio-economic developments. Nineteen undergraduates who were second generation migrants participated in this study. Findings indicate that the Nigerian second generation migrants are do a sense belonging in their various non-culture area destinations. Those with high sense of belonging are more than those with low sense of belonging. Hence, to a large extent, they feel welcome, safe, comfortable, accepted, and loved in the place where you were born and raised. Hence, both psycho-social and legal measures are necessary to forestall perceptions and acts favourable to ethnicity, tribalism, ethnic bigotry, and ethno-discrimination in the Nigeria state. [ABSTRACT FROM AUTHOR]

In the article, the author discusses the legal and social status of Native Americans in the U.S. as they maintain dual existence as American and tribal member. Also cited are the growing divisiveness among Americans, how Native tribalism can enrich American identity, and the contributions of Native American tribes in American society and government.

The article informs that American people are being pushed into new social forms because of the complex nature of modern communications and transportation, and the competing forms are neotribalism and neofeudalism. Topics include ethics of Indigenous tribalism, Deloria situated the Native experience of the information age in a long arc of colonial technological flux; and elements in people's lives and the traumatic strata of state- sponsored displacement, dispossession, and genocidal violence.

Since Michael Burawoy's 2004 presidential address to the American Sociological Association, there has been a growing interest among sociologists in "public sociology". Though controversial in the discipline, public sociology parallels several other "engaged" forms of sociological inquiry, such as service-learning, collaborative research, participatory research, civic engagement, action research, and others. While forms of public sociology are growing among sociologists, there is little linkage with the symbolic interactionist tradition in the discipline. The ethnographic case study presented here attempts to make a link between public sociology and symbolic interactionism. Beginning in 1994 to the present, the author has been involved in the formal and informal recognition efforts of the Pee-Dee Native-American tribe in the author's home state of South Carolina. The Pee-Dee finally gained state recognition in 2006. The struggle on the part of the tribe to gain state recognition began formally in the early 1970s. The central social issue for the tribe has always revolved around their perceived lack (primarily on the part of the dominant group) in terms of cultural and historical identity. The paradox for the tribe is found in the contradictions between their actual lived historical experience, beginning in colonial times, and the historical interpretation, on the part of earlier historians of the southeast, that the smaller tribes simply "vanished" after 1775. The paradox is also furthered by the stereotypes of what constitutes "real Indians," which, in many ways, inform the formal recognition requirements by the state. The chapter begins with an exploration of the historical, colonial context, followed with the ethnographic story of my time with the Pee-Dee in the field and our struggle to collaborate on finding a working interpretation of the tribe's historical and cultural existence as a people. The chapter ends with some thoughts on how a critical symbolic interactionism can promote a successful public sociology project. [ABSTRACT FROM AUTHOR]

The article focuses on proposed bills in the U.S. Congress that aim to rectify the exclusion of four Tribes and one Clan from Alaska Native Claims Settlement Act (ANCSA). It mentions limitations of the ANCSA corporate model, tribal, subsistence with the need to amend ANCSA to provide that land for each of omitted villages. It also mentions communities with one township conveyed by the Secretary of the Interior in Trust for the Tribes and the Tenakee Clan.

The article discusses the lifelong passion of Indigenous tribal names as well for cartographer Aaron Carapella, publisher of a series of Tribal Nations Maps, rather than the names assigned by European settlers. Carapella asserts that the collection of the accurate names of tribes was tedious, requiring endless study and numerous phone calls to individual tribes. The intention of the map to aid the protection of such lands by showing boundaries of indigenous and community lands is tackled.

As Indian gaming operations proliferate and public deliberations concerning the propriety of casinos intensify, the academic literature devotes little attention to debates within tribes about Indian gaming. This article interrogates this divergence by examining a specific mode of intratribal contention. Gaming-related occupations staged by factions at the Keweenaw Bay Indian Community and the Kickapoo Traditional Tribe of Texas are described. After locating these practices in the context of approximately half a century of Native American contentious politics, the author considers four questions raised by these cases: (a) Does casino gaming, regardless of the class, have a place on the reservation? (b) How should communities manage the social and economic impacts of casino gaming? (c) Who is, and is not, a member of the community eligible to share in the benefits anticipated to be accrued through gaming? and (d) Who is ‘traditional’ and what does traditional mean? [ABSTRACT FROM AUTHOR]