Abba isht tuluwa
The Christian Hymns of the Mississippi Choctaw
Bibliographic Data
| ID | 2938525 |
|---|---|
| Authors | David E Draper (corresponding author) |
| Year | 1982 |
| Volume | 06 |
| Issue | 1 |
| Pages | 43-61 |
| Publication date | 1982-01-01 |
| Peer Reviewed | Yes |
| Open Access | Yes |
| Type | ARTICLE |
| Venue | American Indian Culture and Research Journal (JOURNAL) |
| Journal identifiers | ISSN: 0161-6463 • E-ISSN: 0161-6463 |
| Publisher | UCLA American Indian Studies Center (PUBLISHER • US) |
| DOI | 10.17953/aicr.06.1.b2591k87305n2x73 |
| OpenAlex | W2097008946 |
| Language | EN |
| Citations received | 1 |
| References cited | 2 |
Our knowledge and understanding of acculturation in American Indian musical systems remains limited. Few studies have been published that address this important process in Indian society. The scholarly preoccupation with preservation of native repertories is indeed laudable, yet ignoring the documentation of on-going musical change has left gaps in the existing records. For those of us who are confronted, at least to some extent, with reconstructing pre-contact musical categories, understanding this process of change may further clarify ambiguous aspects of the aboriginal repertories. In this article we will focus on one example of musical acculturation, the Christian hymns of the Mississippi Choctaw.\nApproximately one thousand Choctaw chose to remain in their homeland at the time of removal to Indian territory in the 1830s. Over four thousand Choctaw, descendants of this group, presently reside in Mississippi, scattered in seven communities near the city of Philadelphia. This tribe has been able to preserve some of their cultural traditions. The Choctaw language continues to be the 'first language' of these people. One may hope that the bilingual program recently introduced into the reservation schools will promote retention of the language in the future. Second, a portion of the presumably aboriginal musical repertory is currently performed, although the functions are changing, and the occasions for presentation are diminishing. The last decade has witnessed the passing of many of the older song leaders, who were repositories of this tradition. Third, the institution of the native shaman continues as a viable part of Choctaw life. Individuals in the shaman's role verbalize ideological principles of the native belief system. Thus, the crucial cognitive structures for retention and transmission of native lore have been maintained
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| Unique citing works | 1 |
|---|---|
| Citations per year | 0,04 |
| Citation span | 2002 - 2002 (1) |
| Citation velocity | historical |
| Highly cited | No |