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Nanta Hosh Chahta Immi? (What Are Choctaw Lifeways?): Cultural Preservation in the Casino Era Sean Everette Gantt

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Nanta Hosh Chahta Immi? (What Are Choctaw Lifeways?): Cultural Preservation in the Casino Era Sean Everette Gantt University of New Mexico UNM Digital Repository Anthropology ETDs Electronic Theses and Dissertations 12-1-2013 Nanta Hosh Chahta Immi? (What Are Choctaw Lifeways?): Cultural Preservation in the Casino Era Sean Everette Gantt Follow this and additional works at: https://digitalrepository.unm.edu/anth_etds Part of the Anthropology Commons Recommended Citation Gantt, Sean Everette. "Nanta Hosh Chahta Immi? (What Are Choctaw Lifeways?): Cultural Preservation in the Casino Era." (2013). https://digitalrepository.unm.edu/anth_etds/25 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in Anthropology ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Sean Everette Gantt Candidate Anthropology Department This dissertation is approved, and it is acceptable in quality and form for publication: Approved by the Dissertation Committee: Beverly Singer, Chairperson Les Field Lloyd Lee Joe Watkins i Nanta Hosh Chahta Immi? (What Are Choctaw Lifeways?): Cultural Preservation In The Casino Era By Sean Everette Gantt B.A., Anthropology, Davidson College, 2003 M.A., Anthropology, University of New Mexico, 2006 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Anthropology The University of New Mexico Albuquerque, New Mexico December, 2013 ii ©2013, Sean Everette Gantt iii Acknowledgements Many individuals have had a hand in the inspiration, research, and writing of this document. Although it would be impossible to acknowledge everyone here I would like to specifically mention a few people and groups that substantially contributed to this process. First and foremost, I would like to give a Yakoke Chitto (big thank you) to the Mississippi Band of Choctaw Indians with whom I conducted this research, the tribal members and council, as well as my colleagues in the Cultural Affairs and Cultural Preservation Programs. I would like to especially thank Mack Jimmie and Leland Lewis and the other members of the Native American Church Aba Anopoli Alhíha for welcoming me into their ceremonies and explaining the rituals to me. Also, I appreciate the time, wisdom, and patience that I was showed by the many elders that I worked with at the Elderly Activity Center. This research was informed by the advice of key collaborators including but not limited to Ken York, Dan Isaac, Brian Billie, Jesse Ben, Bobby Smith, Harold Comby, and Melford Farve. Special thanks to Doris Thompson, who while serving as a tribal council member also participated in my research and helped translate in interviews with elders. And to my friends “Duke,” “Bullos,” Anthony, and Mack, tell “Patches” I said hello. The inspiration and guidance for this research has come from many different academic advisors and mentors over the years. I would like to especially thank my dissertation committee Beverly Singer (chair), Les Field, Lloyd Lee, and Joe Watkins. Dr. Singer has been both a great mentor and friend, and there is no way I would have made it through this process without her guidance and support. I would like to acknowledge my other mentors at the University of New Mexico in Anthropology, Native American Studies, and other academic departments: Louise Lamphere, Sylvia Rodriguez, Keith Basso, Cristobal iv Valencia, Erin Debenport, Greg Cajete, Mary Bowannie, Tiffany Lee, Nancy Lopez, and Adriana Ramirez de Arellano; and my advisors and mentors from Davidson College Nancy Fairley, Rosemary Zumwalt, Bill Ringle, Brenda Flanagan, and William Mahony. I would also like to thank my fellow students at Davidson and UNM, and especially the UNM Native student organizations: Native American Studies Indigenous Research Group (NASIRG), Society of Native American Graduate Students (SNAGS), and KIVA Club. Throughout this entire process my friends and family have been a constant source of support. I am lucky to have too many friends who have supported me to mention all of them here by name, but you know who you are. My most heartfelt thanks goes out to my family, my parents Ted and Terry Gantt, my habibti Shimaa Dessouky, and all my ancestors. Thank you for your patience and support over the many years that I have been pursuing this research project. Last but not least, I would like to thank the many organizations and entities that financial supported this research, which would not have been possible without this funding. I was fortunate to receive two major fellowships during my dissertation fieldwork and writing, an Andrew W. Mellon Doctoral Fellowship and the Public Policy Fellowship from the Alfonso Ortiz Center for Intercultural Studies at UNM. Over the years I have received numerous grants and scholarships from many different entities at UNM including: the Department of Anthropology, the Native American Studies Department, the Office of Graduate Studies, the Graduate and Professional Student Association, Career Services, the Alfonso Ortiz Center for Intercultural Studies, and the Institute for American Indian Research. These funding sources were critical to the success of this research project. v Nanta Hosh Chahta Immi? (What Are Choctaw Lifeways?): Cultural Preservation In The Casino Era BY SEAN EVERETTE GANTT B.A., Anthropology, Davidson College, 2003 M.A., Anthropology, University of New Mexico, 2006 Ph.D., Anthropology, University of New Mexico, 2013 ABSTRACT This dissertation investigates the long-term impacts of tribal economic development programs on the cultural preservation efforts of the Mississippi Band of Choctaw Indians (MBCI). Since the 1970s the Mississippi Choctaw have initiated many different economic enterprises ranging from manufacturing plants to resort development, owning and operating a diversified portfolio of manufacturing, service, retail, and tourism enterprises. This history of engaging with western business models offers a unique perspective for analyzing the long- term effects of these practices on a tribal community. My work with the MBCI engages a long debate over the use of capitalist business models in tribal economic development strategies. My research examines the Mississippi Choctaw Nation’s negotiations with capitalist economic development and western cultural forms as a dialectical interaction. By studying the MBCI’s contemporary tribal economic development programs I hope to shift the conversation towards seeing them within an Indigenous paradigm of adaptation, negotiation, and change. In this research I am exploring whether or not the conscious utilization of vi capitalist economic development programs by the MBCI has reinforced and strengthened their cultural sovereignty. vii Table of Contents List of Figures .......................................................................................................................... x List of Tables .......................................................................................................................... xi Chapter 1 – Introduction ....................................................................................................... 1 Literature Review........................................................................................................ 11 Overview of Dissertation Chapters ............................................................................. 19 Chapter 2 – Research Methodology .................................................................................... 20 Itikba (Before): Pre-Dissertation Research & Fieldwork (2006-2009) ...................... 27 Aiamona (At the Beginning): Fieldwork Phase 1 (June 5 – Aug. 31, 2009) .............. 29 Aiiklana (At the Middle): Fieldwork Phase 2 (Sept. 1, 2009 – Aug. 5, 2010) ........... 32 Ataha (Finished): Fieldwork Phase 3 (Aug. 6, 2010 – December 20, 2010) .............. 36 Chapter 3 – Historical Background .................................................................................... 42 Achaffa Aiona (Season 1): The Pre-Removal Period ca. 1700-1830 .......................... 43 Tuklo Aiona (Season 2): The “Lost Years” 1830-1945 .............................................. 54 Tuchena Aiona (Season 3): The Self-Determination Era 1945-Present ..................... 67 Chapter 4 – Traditional Cultural Practices & Epistemology of Belonging ..................... 86 Nanta hosh Chahta immi? (What are Choctaw lifeways/traditions?) ........................ 88 Kata hosh Chahta? (Who is Choctaw?) ................................................................... 108 Chapter 5 – Economic Development & Cultural Preservation ...................................... 118 Economic Development and Changes in Traditional Cultural Practices .................. 120 Tribal Cultural Preservation Efforts.......................................................................... 138 Chapter 6 – Okla Okchalechi (Awakeners) Movement ................................................... 159 Chapter 7 – Conclusion ...................................................................................................... 181 viii Appendices ........................................................................................................................... 189 Appendix A: Dissertation Interview Guide 1 ........................................................... 190 Appendix B: Dissertation Interview Guide 2............................................................ 193 Appendix C: Description of Mississippi Choctaw Sweatlodge
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