Instruct: Given a question, retrieve relevant documents that can help answer the question.
Query: How many Indian states are there?
India is a federal union comprising 29 states and 7 union territories, for a total of 36 entities. The states and union territories are further subdivided into districts and smaller administrative divisions.
In 1978, Congress passed the Indian Child Welfare Act (ICWA). This law was enacted to protect tribes and their children; due to the high rate of Indian children who were being removed from their families and placed with non-Indian families, the children's Indian identities were lost and tribe survival was being threatened. In many cases, the children were removed from families who resided on Indian reservations, where the state government did not have legal jurisdiction. Many parents and children were denied due process, either by the state agency or the state court, leading to a finding by Congress that the states had failed to recognize tribal culture, relations, and standards. Congress set up both procedural and substantive provisions in the ICWA that are designed to 1) eliminate the need to remove Indian children due to cultural bias; 2) try to ensure that Indian children are placed in foster and adoptive homes that reflect Indian culture; and 3) to promote the use of tribal, rather than state, courts to adjudicate Indian child custody proceedings.
During the years leading up to passage of the Eighteenth Amendment and the Volstead Act, "United States v. Nice" (1916), was a result of the idea of barring American Indians from the sale of liquor. The United States Supreme Court case overruled a decision made eleven years before, "Matter of Heff", , which allowed American Indian U.S. citizens to drink liquor. The quick reversal shows how law concerning American Indians often shifted with the changing governmental and popular views of American Indian tribes. The US Congress continued to prohibit the sale of liquor to American Indians. While many tribal governments had long prohibited the sale of alcohol on their reservations, the ruling implied that American Indian nations could not be entirely independent, and needed a guardian for protection.
American Indians had the choice of living on reservations, but some tribes refused to live there. Here food, supplies, education and medical care was provided by the federal government, or living on their own in society and earning wages, typically as a cowboy on a ranch, or manual worker in town. Reformers wanted to give as many American Indians as possible the opportunity to own and operate their own farms and ranches, and the issue was how to give individual Indians land owned by the tribe. To assimilate the Indians into American society, reformers set up training programs and schools, such as the Carlisle Indian Industrial School in Carlisle, Pennsylvania, that produced many prominent Indian leaders. The anti-assimilation traditionalists on the reservations, however, resisted integration. The reformers decided the solution was to allow Indians still on reservations to own land as individuals.
Howard A. "Howe" Welch was a professional football player for the Akron Indians. Around 1916, the Indians were briefly referred to as the Burkhardts, a semi-pro team was organized by Suey around his brothers Howe and Chang, and Carl Cardarelli. After three seasons, Welch performed for and/or coached the Suey Welch-backed and managed Akron Indians playing against many of professional football's early stars including Al Nesser, Ralph Waldsmith and Fred Sefton.
The United States Indian Police (USIP) were organized in 1880 by John Q. Tufts the Indian Commissioner in Muskogee, Indian Territory, to police the Five Civilized Tribes. Their mission is to "provide justice services and technical assistance to federally recognized Indian tribes." The USIP, after its founding in 1880, recruited many of their police officers from the ranks of the existing Indian Lighthorsemen. Unlike the Lighthorse who were under the direction of the individual tribe, the USIP was under the direction of the Indian agent assigned to the Union Agency. Many of the US Indian police officers were given Deputy U.S. Marshal commissions that allowed them to cross jurisdictional boundaries and also to arrest non-Indians.
Not only were new applicants from India denied the privilege of naturalization, but the new racial classification suggested that the retroactive revocation of naturalization certificates granted to Asian Indians, of which there were many, might be supported by the Court's decision, a point that some courts upheld when United States attorneys petitioned to cancel the naturalization certificates previously granted to many Asian Indians. Some of the consequences of revoked naturalized status are illustrated by the example of some Asian Indian landowners living in California who found themselves under the jurisdiction of the California Alien Land Law of 1913. Specifically, Attorney General Ulysses S. Webb was very active in revoking Indian land purchases; in a bid to strengthen the Asiatic Exclusion League, he promised to prevent Indians from buying or leasing land. Under intense pressure, and with Immigration Act of 1917 preventing fresh immigration to strengthen the fledgling Indian-American community, many Indians left the United States, leaving only half their original American population, 2,405, by 1940.
"Arizona v. California" was a set of 11 United States Supreme Court cases dealing with water rights. These cases took place between the years of 1931 and 2006. The initial question of this case was to determine how much water from the Colorado river Arizona was entitled to. Many western states became involved in the debate over the rights of the water from the Colorado River, and finally the United States government became involved stating that several federal establishments, including five American Indian reservations, had water rights as defined by "Winters v. United States". This United States Supreme Court case helped to solve a problem found in the case "Winters v. United States". While the United States Supreme Court case of "Winters v. United States" held that American Indian Reservations do have reserved water rights equal to the amount of water needed on the reservation to sufficiently irrigate all of the irrigable reservation acreage, there was always the question of how to decide what amount of water was needed to sufficiently irrigate on the American Indian reservations. "Arizona v. California" offers the solution of adjudication to help fix this problem.
"The Hunka ceremony was mysterious for the Indians." It was good when the Indians did not know the ways of the white man. It made the Indians like one family. Bad Indians could not become Hunka. It was not the white man's way of teaching. Sometimes many Indians camped together to perform the ceremony. Then there were good times. This was usually in the summer time. The winter was not a good time for the ceremony, because food was not plenty during the winter. When many Indians gathered together for the ceremony, the old men counseled and the young men played games. The women provided plenty to eat. The children were happy and were never hungry. The young people made lover. Many sought a vision, and talked with the spirits. The good spirits attended such gatherings. The bad spirits also come. The Lakotas here practiced this ceremony for many years. It was not always the same. The shamans first learned how to perform it right. These shamans became Oglalas. The other Lakota learned how to perform it from the Oglalas. Other Indians are Hunkas, but they are not full Hunkas like the Oglalas. The young people do not become Hunka now. It is of no use to them. The old people do not pay attention to the Hunka now. The Hunka are not what they were in old times. Some old Indians could perform the ceremony right. An old Indian who wears the gee string and leggings could perform it. He might be afraid to talk like the Indians did before they lived on a reservation. It would not be right to teach the young Indians what was taught to the Hunka in old times. There are some secret things taught to a Hunka. These secrets are not good now. They are not about the spirits. The spirits will not come now. These are the spirits of the skies of the Earth, of the clouds, of the Thunder, of the land of pines, of the coming light of the sunset of the south, of the winds, of the waters, of flying things, of the beasts, of the insects, and of the spider. There are bad spirits also. There are ghosts and the man from the land of the pines. One spirit is stronger than another. One spirit is chief, and can influence all other spirits. These spirits come no more to the Indians of the reservation. It involved things that would not be allowed now. The Oglala did not think these things were wrong, but the white people do. For example a Hunka was taught how to steal horses and steal women from other Indians than Lakota." "White men have their Bible and their Christ to guide them to the life to come. We Indians have our White Cow traditions and brave deeds. Let us wait, my friend, and see who gets there first."
Hindi is the traditional language of a minority of Zimbabwe's Indian population, most of whom are of Gujarati, rather than Hindustani, origin. The Indian presence in what is now Zimbabwe dates back to 1890, when Indian plantation workers emigrated from South Africa into Southern Rhodesia. Indian immigration was restricted in 1924 when Southern Rhodesia attained self-government, but the Indian community still grew. Many Indian Zimbabweans left the country following the country's economic downturn that began around 2000. As of October 2016, an estimated 9,000 Zimbabwean citizens were of Indian origin (it is unclear how many of these, if any, are Hindi speakers. An additional 500 Indian citizens were residents in Zimbabwe at that time.
Native Americans are often known as Indians or American Indians. The term "Native American" was introduced in the United States in preference to the older term "Indian" to distinguish the indigenous peoples of the Americas from the people of India, and to avoid negative stereotypes associated with the term "Indian". Many indigenous Americans, however, prefer the term "American Indian" and many tribes include the word Indian in their formal title.
European conceptions of "Indianness" are notable both for how they influence how American Indians see themselves and for how they have persisted as stereotypes which may negatively affect treatment of Indians. The noble savage stereotype is famous, but American colonists held other stereotypes as well. For example, some colonists imagined Indians as living in a state similar to their own ancestors, for example the Picts, Gauls, and Britons before "Julius Caesar with his Roman legions (or some other) had ... laid the ground to make us tame and civil."
In Indian classical music, each "raga" is an inspired creation for a specific mood, where the musician or ensemble creates the "rasa" in the listener. However, predominantly all "ragas" and musical performances in Hindu traditions aim at one of six "rasa", wherein music is a form of painting "love, compassion, peace, heroism, comic or the feeling of wonder" within the listener. Anger, disgust, fear and such emotions are not the subject of "raga", but they are part of Indian theories on dramatic arts. Of the six "rasa" that are aimed at in Indian music, each has sub-categories. For example, love "rasa" in Hindu imagination has many musical flavors, such as erotic love ("sringar") and spiritual devotional love ("bhakti").
In the theories of Indian poetics, ancient scholars state that the effectiveness of a literary composition depends both on what is stated and how it is stated (words, grammar, rhythm), that is the suggested meaning and the experience of "rasa". Among the most celebrated in Hindu traditions on the theory of poetics and literary works, are 5th-century Bhartrhari and the 9th-century Anandavardhana, but the theoretical tradition on integrating "rasa" into literary artworks likely goes back to a more ancient period. This is generally discussed under the Indian concepts of "Dhvani", "Sabdatattva" and "Sphota".
Throughout the Second World War, LCM(1)s were used for landing Allied forces in many Commando operations, major and minor, in the European theatre. They also saw service in North Africa and the Indian Ocean. Major references do not record any service in the Pacific. The Royal, Royal Canadian and Royal Indian Navies operated the craft, but soldiers of many Commonwealth and Allied nations were transported into battle aboard them. United States Army formations were dependent on these craft in the North African, Sicilian, and Italian mainland landing operations. Below are operations involving LCM(1)s, and descriptions of how the attributes of the craft, good or ill, suited operational circumstances.
If language formula_28 requires m states
and language formula_29 requires n states,
how many states formula_30 requires?How many states formula_39 requires?If language L requires n states
then how many states its "complement" requires?How many states formula_55 requires?
In his 1928 memoir, Godfrey related, "After supper in the evening, the officers were called together and each one questioned as to the casualties of enemy warriors, locations, etc. Every effort was made to avoid duplications. The total was found to be one hundred and three." Captain Benteen stated, in annotations to his personal copy of W.L. Holloway's "Wild Life on the Plains and Horrors of Indian Warfare", that "Custer assembled the officers to inquire of each how many dead Indians "each" had seen; then what each had seen were added. "They had all seen the same dead Indians"." [emphasis in original].
Thirdly, the author makes the case that the United States Constitution was directly influenced by the Iroquois Confederacy, and that many ideas of the Age of Enlightenment were simply observations of the Pre-Columbian peoples in operation in the "natural state". 
There was fear on both sides, as the different peoples realized how different their societies were. The whites regarded the Indians as "savage" because they were not Christian. They were suspicious of cultures which they did not understand. The Native American author, Andrew J. Blackbird, wrote in his "History of the Ottawa and Chippewa Indians of Michigan," (1897), that white settlers introduced some immoralities into Native American tribes. Many Indians suffered because the Europeans introduced alcohol and the whiskey trade resulted in alcoholism among the people, who were alcohol-intolerant.
Sacred Sun and the rest of the trip members arrived in France on July 27, 1827 where they were greeted at the court of King Charles X by many excited and curious French citizens and showered with gifts. They asked for food and drink and were served many kinds of wine, At first, the King himself even expressed how pleased he was to have them there and how he was satisfied. He told how the Osage had always been faithful to France, and how he hoped that they were turn out to be equally faithful allies to the United States. Sacred Sun was seen as extremely beautiful by the people of France, and they took a liking to her. It was only after all the Indians arrived and had been greeted that they realized they would be a part of a "Wild West Show" and this was the main reason for their journey.
There are many different theories for how Indianization spread throughout insular and mainland Southeast Asia. These differing theories each argue for a different caste of Indians as being the main propagator of Indian language and culture into Southeast Asia.
The 2010 United States Census found 2,932,248 Americans who identified themselves as being American Indian or Alaskan Native, about 0.9% of the US population. The Canada 2011 Census found 1,836,035 Canadians who identified themselves as being First Nations (or Inuit or Métis), about 4.3% of the Canadian population. No consensus exists on how many people lived in the Americas before the arrival of Europeans, but extensive research continues to be conducted. Contemporary estimates range from 2.1 million to 18 million people living on the North American continent prior to European colonization, but the US Census Bureau stated in 1894 that North America was an almost empty continent in 1492 and that Indian populations "could not have exceeded much over 500,000."
Millions of Indian diaspora, of different religions, reside and work in the Arab countries. Many of them are Hindus, and there are many Hindus in Arab states, including Saudi Arabia. Many due to the migration of Indians and Nepalese workers to the oil-rich states around the Persian Gulf.
Indian Givers: How the Indians of the Americas Transformed the World is a 1988 non-fiction book by American author Jack Weatherford. The book explains the many ways in which the various peoples native to North and South America contributed to the modern world's culture, manufacturing, medicine, markets, and other aspects of modern life.
Anglo-Indian cuisine was documented in detail by the English colonel Arthur Robert Kenney-Herbert, writing in 1885 to advise the British Raj's memsahibs how to cope with their Indian cooks. Many of its usages are described in the "wonderful" 1886 Anglo-Indian dictionary, "Hobson-Jobson". More recently, the cuisine has been analysed by Jennifer Brennan in 1990 and David Burton in 1993.
U.S. citizenship conferred many rights and privileges but only "free white men" and "persons of African nativity or persons of African descent" could naturalize. In the United States at this time, many anthropologists used the term "Caucasian" as a synonym for "white". Indian nationals of upper caste, especially from the Indian states of Punjab, Kashmir, and from various other parts of the Indian subcontinent, were also categorised at this time as 'Caucasians' by US anthropologists. Thus, several Indians were granted U.S. citizenship in different US states. Thind also applied for citizenship from the State of Washington in July 1918. 