In studying the autobiographies of Native Americans, most scholars have focused on as-told-to life histories that were solicited, translated, recorded, and edited by non-Native American collaborators—that emerged from .
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Which one of the following █████ ██ ████ ██████████ ████ ███ █████ █████ ████████ ████ ███ ██████ ██████████ ██ ███████████ ██████ ████████ █████████
A person who ██ ████ ████ ███ █████ ███ ██ ███████ ██ ██ ███████ ██ ███████ █████ ███████ █ ████ █████ ██ ██████
If the member retains their birth name, this doesn’t reflect an identity that’s relational to society. In fact, the author mentions in P2 that taking on new names is part of oral autobiography. So, keeping an old name doesn’t fit what the author describes.
A pictograph that ██████████ █ ████████ ██████ ████████████ ███ ██████ ███ █ ██████████████
This is the best answer, because it reflects an identity that is relational to “the cosmos.” Notice also that “pictograph” is mentioned in P3 as something that can be autobiographical. A pictograph that involves a combination of the individual and something broader than the individual (the cosmos, as represented by a constellation) is consistent with a conception of self that involves more than just the individual.
A similar ritual ███ ████████ █ ███ ████ ██ ████ ██ ███████ ████████████
We don’t know whether the new names in (C) are “relational to a society, a specific landscape, or the cosmos.”
A name given ██ ███ ██████ ██ █ █████████ ██████ ██ █████ ██ ███████ ██████ ██ ███ ████ ██████████
We don’t know whether the name in (D) is “relational to a society, a specific landscape, or the cosmos.”
A decorated shield ████ ████████ ██ ██ ██████████ ██████ ██ ██████ ██ █ ██████████ ██████
We don’t know whether the shield in (E)