This qualitative study attempted to identify similar life themes among 10 women who reported experiencing incest as children, whose ages ranged from 26-66 years. Adlerian Lifestyle Questionnaires were administered during individual interviews and judged by three expert Adlerian judges for common life themes. Similarities of life themes were found among the subjects' family atmospheres, birth order positions, relationship of perpetrator to study subjects, subjects' goals and expectations, subjects' apperceptions regarding themselves, others, men, women, the world, and life. A composite Lifestyle Summary of study subjects revealed women who wanted to be loved (40%), expected to be hurt (60%), and mistreated (50%); perceived themselves as inferior and sensitive (40%); men as untrustworthy (60%); the world as a place where they were unprotected (50%); and life as dangerous (70%) and confusing (60%).

As a result of the allotment of Indian reservation land during the late nineteenth and early twentieth centuries, land on reservations today is severely checkerboarded and fractionated, making its productive use virtually impossible. Complicating productive land use is the status of land tenure on reservations, which may be classified into as many as seven tenures: Indian trust land; Indian fee land; tribal trust land; tribal fee; non-Indian land; federal trust land, and state land. Congress has attempted to reconcile fractionation and checkerboarding for the past eighty years, yet with little success. In 1983, Congress passed the Indian Land Consolidation Act (ILCA) to enable tribes to consolidate their land holdings and reduce fractionated land parcels. However, this act has failed to accomplish its goals. Rather than eliminating fractionation and checkerboarding, the act has succeeded only in complicating the devise and descent of Indian lands.

Visual Purple is based on the author's experience with the Old Pasqua Youth Artists (OPYA) which is a biweekly, after-school program for Yaqui youth ranging from five to fifteen years of age. The paper seeks to relate the primary experiences of seeing and drawing linking them to cultural concepts, socialization patterns, and community setting. The Yaqui children's perceptual understanding acquired through learning and development co-varies with their cultural environment and upbringing. Through a content analysis of the OPYA artwork with special attention paid to the children's interactions, she contends that this understanding manifests as a set of aesthetic principles, the knowledge of core cultural symbols, and shared interpersonal behaviors based on cooperation, watching, and learning. The data suggests that the rich symbolism of Yaqui culture aesthetically socializes the children giving them an eye for detail and the ability to pick up and readily relay visual concepts.

The "Rabin Ahau," Daughter of the King in Q'eqchi, is elected annually in a pageant in Coban, Guatemala to represent indigenous women before the Guatemalan nation. Although the contest takes the form of a beauty pageant, the criterion on which the candidates are judged is their authenticity as Maya women; their authenticity, in turn, guarentees Guatemala's distinctiveness in the international community of nations. This thesis explores what signifying authenticity requires of would-be Rabin Ahaus, when being Maya at all in Guatemala has historically been life-threatening. It links the aestheticization of Indianness to the ethnocidal racism which literally erases Maya bodies from the national territory, and examines how Guatemalan nationalist discourse uses mimesis and commodification of "the Indian" to create and control an Indian essence; it indicates, also, how the participants in the contest work mimetic excess to triangulate official authenticity and assert different meanings of the Maya.

This study sought to examine patterns of acculturation among a sample of 18 Mexican American college students and to compare them with participants' scores on a self-esteem scale, which was selected as a measure of adjustment. Mendoza's Cultural Life Style Inventory was used to assess acculturation due to its ability to provide a more precise profile of acculturation. Self-esteem was measured with the 10-item Rosenberg Self-esteem Scale. Although the findings did not indicate a statistically significant correlation between the two, the data contained in the acculturation assessments, particularly, suggested some interesting indications to the effect that while most have an overall dominant tendency of cultural shift, the tendencies exhibited in several individual dimensions more frequently tended to be cultural incorporation or cultural resistance. It was also noted that the self-esteem scores tended to be quite high.