Wednesday, June 3, 2009

hearing over the noise and through the silence

my mother told me about my uncle bob. 
robert lee, he fought for the south. 
shh, don't tell. he fought for the south.
our uncle bob.

mom, it's ok. my uncle bob, he was a good man.
no shame for my uncle bob. 
my uncle bob.

my mother told me i was an austrian princess.
a secret austrian princess. 
the civil war cast us out. cast us out of austria.
i am a secret austrian princess. 

my mother told me we were irish. oops. we're scottish.
mcrae is scottish. my grandfather is mcrae. my grandfather's grandfather. 
he's mcrae. i'm kirsten. kirsten is my grandmother's married name.
grandmother kirsten, she's blackfeet. 

grandmother kirsten, doesn't know her son's father. grandfather's father.
grandmother kirsten, she's blackfeet. she's blackfeet...i'm blackfeet?
grandmother kirsten, she's blackfeet.

i'm blackfeet?


they say i'm indian. i'm not indian. i don't know what it means to be indian. 
are you indian? they ask. they all ask. they ask everyday. i never know the answer.
am i indian? i don't know the answer.

if i say yes, am i posing? am i pretending? am i lying?

if i say no, am i withholding? am i suppressing? am i hiding?

my mother says, you're so lucky you know your mom. you know your dad.
you're so lucky, she says, for the family you know, the family you have.
you're so lucky you're american. you're american, american. 
we've been here forever, my mother says. forever, my mother says.

i'm blackfeet?

my mother's mother she speaks again. dakota, she says. dakota. 
my father's grandmother she speaks again. montana, she says. montana.

they say to me, lakota. they say to me blackfeet. my mother says forever. 
who am i?

french, lakota, scottish, irish?, blackfeet, cree? or creek?, austrian, german.
does that make me who i am? am i part of all of these? 
my foot? what part is that? my elbow, what part is that?



no. 

i am not part anything. they are a part of me.
my heart is 100 percent me. i am all colleen. 

even now i can't get the words out. how do i say them? can i say them?
will they come out?


can they ever come out?




i may never know. 

but i know i am me.





i am colleen.

Thursday, May 28, 2009

An Indian Without Reservation

Everyone I tell so - accepts me as Indian
But nobody wants me to be one.
Everyone really rejects me as Indian
The minute I try to be one.


Keep my hair short, dress just like them
Is all I've done throughout life.
The whites all want me to be just like them,
But they forget - this is my life.

Everyone knows that I'm Indian,
But this really seems to upset them
Forgive and forget that I'm Indian
Is the only way that I can live with them.

But I can't, can't you see, for I am what I am,
And what I am, dammit is Indian!
Though I was raised white American,
I've always been, and will always be...Indian.

They adopted me out just so they could change
My original certificate of birth
But try as they might, they can't rearrange
My Heritage, established at birth.

In this country I can be what I want
As long as what I want isn't Indian,
This is something I cannot flaunt
Still to some, "The only good one's a dead one."

Everyone knows that I am Indian,
And this really seems to upset them
Forgive and forget that I am Indian
Is the only way they'll let me live with them.

But I can't, can't you see, for I am what I am,
And what I am, dammit is Indian.
Though I was raised white American,
I've always been, and will always be...Indian

I can be Indian behind closed doors
And can be one amongst my kind
But if I try it amongst whites outdoors,
I'm told I'm not the right kind.

The American society existing today
Can't have me there to remind them
Of atrocities performed in such a way
They would rather just shove behind them.

Yet everyone knows that I am Indian,
And this really seems to upset them
Forgive and forget that I'm Indian?
If I can't be one, I won't live with them.

For I can't, can't you see? For I am what I am,
And what I am, dammit, is Indian.
Though I was raised white American,
I've always been, and will always be...Indian.

I know what I am but by law can't prove it
They claim my record can't be opened now -
That's because at adoption they sealed it
I'm supposed to accept being white now

Some of My People won't accept what I am
Because I'm not from the reservation
But accept that I am because what I am
Is an Indian without reservation!

And everyone knows that I'm Indian,
I don't care that this really upsets them
To forgive and forget that I'm Indian?
I'd much rather live without them.

For I can't, can't you see, for I am what I am,
And what I am, bless it, is Indian.
Though raised by the white American,
I've always been, and will always be:...Indian.

-- Unknown

This poem for me addresses something that Karen has brought up a couple times with her own personal experiences this idea that culture and identity is a part of us almost like DNA that we are connected to the generations before us it's kind of this unconscious knowing--even though in the poem the author was raised in a white American community he knows who he is and he doesn't have to grow up on the rez or with his birth parents or community to be considered a "real" Indian. I think this poem deals with identity because so much about identity can be proving to other people what your identity is when in fact only thing that really matters is knowing your own identity and this author definitely does. There is no doubt who he is and he won't let anyone stop him from expressing his own identity he would rather just live with out them. I think this poem also can be connected to this idea of having to prove Indian identity. I know this topic has been addressed a couple of times in the blog whether it's through blood quantum or cultural knowledge or where you grew up or how you look etc. etc. Or also not fitting into the stereotypical ideas of what it meas to be Indian. I think this poem enforces this idea that no matter what anyone else thinks or wants me to be this is who I am and I'm not willing to change that and you can't. Like he says "I am what I am..."
Brianna Howze

Wednesday, May 27, 2009

Define Your Alaska Native Identityhttp://alaskanativeidentity.com/

http://alaskanativeidentity.com/

Somehow I stumble upon this site and I found it very interesting so I thought I would share it. It is a site for a book project by Tiffany Tutiakoff, she is working on an Identity project where the aim to to oppose the common stereotypes and misconceptions of Alaska Native peoples. I really like this idea to just see the Natives and although the photography is simple, each picture has its own story. The author also had the individuals fill out a few questions about what being an Alaskan Native means to them. I am a photography nerd so when I came across this I was definitely drawn in. Hope you all enjoy.

Arianna

Native American History

http://images.google.com/imgres?imgurl=http://media.collegepublisher.com/media/paper882/stills/c149x12e.jpg&imgrefurl=http://www.dailypennsylvanian.com/news/2007/04/25/News/Honoring.Native.American.Culture-2878303.shtml&usg=__tY4oeKcjp7MDvlwO_Rh67oPDT8E=&h=600&w=708&sz=67&hl=en&start=65&um=1&tbnid=Zo5y3ZurBIOKeM:&tbnh=119&tbnw=140&prev=/images%3Fq%3Dnative%2Bidentity%26ndsp%3D21%26hl%3Den%26rlz%3D1T4ADBF_enUS311US311%26sa%3DN%26start%3D63%26um%3D1

This article is so interesting, it talks about how many Native Children were wrongfully taken from their families and put into orphanages. Just like the boarding schools!
This causes grieve and confusion on the child. Not only does the child not know their heritage or culture but they could be on the road to self hate or drug/ alcohol abuse. The only way to avoid this path is to understand and know your family and community. This is what the article addresses, a Native conference. This is to help rise the Native voice and keep the community strong. I like this article because it discuss what the next step toward the positive is, along with what has happened and is happening to the children of Native nations.
-Francisca Burgos-

Modern Identity.

http://www.centerwest.org/events/identity/index.php
I chose to put this link as a post because it kind of states the obvious, that to many people doesn't seem that obvious at all. It discusses how people especially filmmakers and novelists romanticize the Western past and portray most Indians as horse riding, feather wearing Indians. The result then becomes that non-Indians come to believe that that is the "true" meaning of being a real Indian. This site states that while Indians do hold many of the traditions from the past they have found an innovative way to integrate their traditions in modern time. The site goes through a series of Indian people who talk about how they keep their traditional ties to modern times.
I just thought it was pretty interesting.

Arianna

The debate over Native American mascots

I decided to search "Native American sports mascots" on google and predictably, TONS of articles and websites came up. I know that these have been mentioned in class once or twice, and I think they definitely relate to the idea of "microaggressions" (although we haven't talked about that in class much), along with "Indian" halloween costumes, etc. The mascots are, for the most part, based on stereotypes of Native peoples dating back hundreds of years, to when they were thought of merely as savage and uncivilized. I posted a few links to articles/sites that I found which discuss the controversy. Most of the articles that I read brought up the issue of identity, and one article (the first link below) pointed out that seeing such offensive mascots and goings-on at a basketball game was an assault on the self-identity of the children of the person on whom the article focuses, Charlene Teters. Another article has this quote, which I like: "There is no reason to ignore those who are hurt by the mascot in any aspect. They are forced to accept that their cultural identity and ancestry are on the level of animals that represent other teams." (In the article at the second link). Overall, the articles indicate that, as I said, many of the mascots are based on stereotypes and serve to perpetuate a false idea of who Native Americans are and how they identify themselves. I think this idea sort of relates to another post (I think it's one of Brianna's) with a cartoon of two people, and one says "You don't look Native American..." (or something to that effect) and there is a thought-bubble with a bunch of stereotyped images inside of it (including the Cleveland Indians mascot). With these stereotypes being constantly perpetuated, it is hard to get past that, and it seems that Native Americans can lose a bit of their sense of identity, and others will continue to think that this is how Native Americans identify themselves. It seems that people don't fully realize how offensive the images are to many Native Americans, and there was even one article that included an "argument" (a pretty crap one) against getting rid of these mascots, which basically said that doing away with those would be an assault on American identity, because sports are such a big part of American culture. Uh, okay. If you're interested, try searching for this. Tons of stuff comes up, and some pretty good points are raised. (I hope this makes sense...I think it sounded a bit better in my head)

http://www.ur.umich.edu/0506/Feb06_06/13.shtml

http://blog.syracuse.com/voices/2009/01/indian_mascot_is_blatant_disre.html

http://www.tolerance.org/news/article_tol.jsp?id=169

http://www.thenativepress.com/sports/mascots.html

Courtney Russell

Native art and Identity

Foundation to Support Native Arts
April 27, 2009

By Mary Hudetz of the Associated Press

PORTLAND, Ore. (AP) — Decades after federal policies sought to discourage many American Indians from participating in their tribal customs, a foundation has been formed to preserve and nourish the arts of American Indians and other native groups.

With the help of $10 million from the Ford Foundation, the new Native Arts and Cultures Foundation will begin establishing itself in Portland, said Walter Echo-Hawk, an Oklahoma lawyer who chairs its board.

"This is a very powerful idea," he said. "We think it's sort of a missing piece for native arts and cultures."

The board put its headquarters in Portland because of the city's thriving arts and American Indian communities. Among the board members is Elizabeth Woody of the Confederated Tribes of Warm Springs in Central Oregon.

Grants Should Start Going Out This Year

The foundation's scope encompasses Alaska Natives and Native Hawaiians. Its new president, Tara Lulani Arquette, a Native Hawaiian, will move to the city next month to select an office site, Echo-Hawk said.

By the end of the year, the foundation hopes to start awarding grants to artists and organizations that support native art and culture.

Those grants will not only boost efforts to preserve what remains of the nation's traditional tribal cultures and customs that historically were suppressed or prohibited, but also support contemporary native painting, theater, music and other art, Echo-Hawk said.

"Our cultures have survived," he said. "They've persisted and thrived."

Ford-Funded Study Showed Lack of Support

But there is still a need for more financial support, and this foundation could fill that void, said Elizabeth Theobald Richards, a Cherokee and Ford Foundation program officer.

"These are the indigenous peoples of this country," she said. "The art forms and the cultural heritage of these people have been underfunded and not recognized enough."

A 2006 study funded by the Ford Foundation showed there was no government support for American indigenous art and culture and relatively little philanthropic assistance, according to the Native American Rights Fund. The study led to the founding of the Native Arts and Cultures Foundation.

It's not the first national organization devoted to supporting tribal arts and culture, Echo-Hawk said, but it is the first to be permanently endowed.

In the future, he said, the foundation hopes to partner on projects with other organizations, namely the National Museum of the American Indian in Washington, D.C., and the Institute of American Indian Arts in Santa Fe. He also expects the foundation's mission to support tribal arts and culture won't be set back by the down economy because funding was secured before the start of the recession.

"Our foundation is in this for the long haul," he said. "And the economy will be bouncing back."

Mary Hudetz is an Associated Press staff writer. Hudetz, who is Crow, worked for reznet as a reporter and editor when she was a journalism student at the University of Montana graduate school.

I chose to post this article in our blog because I think that art is a huge part of people's culture and identity. This foundation not only supports and displays Native artists work but also serves as a way of preserving culture and allowing Native people to express their identity through art."Those grants will not only boost efforts to preserve what remains of the nation's traditional tribal cultures and customs that historically were suppressed or prohibited, but also support contemporary native painting, theater, music and other art, Echo-Hawk said. 'Our cultures have survived,' he said. 'They have persisted and thrived."
Brianna Howze

African Americans Not Native Americans

http://www.youtube.com/watch?v=wWzsSg4TUMw

I was confused when I first watched this. Then I was upset because how can a person say that through DNA evidence that it very unlikely for an African American to be Native. The speaker says that 1 out of 20 African Americans have indigenous heritage. He uses a scientific DNA data base to "prove" that there is no DNA connection between some celebrities and their Native heritage. The hard time that I have with is how can you ( the speaker) tell someone that they are not part of a culture/family because there DNA does not match. Especially since not every Indigenous persons DNA is in the Data base. This all goes back to blood quantum which is a mainstream concept, and not originally measured by Indigenous peoples.
I wonder about runaway slaves who traveled down south, as far as Mexico and ended up being part of the mestizo community. The speaker does not address that.
I was not very fond of this video because I feel that it does not tell the whole truth but rather is taking a small groups "truth" and applying to the larger one.
I feel that this affects identity because if you tell someone that there is a small chance that you have native heritage due to the fact the DNA does not match, while you have an oral history of family and community is traumatizing. Just because there is no scientific evidence does not make it true.
-Francisca Burgos-

Tuesday, May 26, 2009

Afro-Native Identity

http://www.youtube.com/watch?v=Bpdvus0twTY

This video is great. It addresses dual identity and the struggles that Native African Americans go through.
We live in a world were your race, ethnicity and culture are all identified by the color of your skin. The video speaks about how Native African Americans have a hard time proving their authenticity. Regardless of how much they know about the culture...ie ceremonies, songs.
This video gives a whole another perspective on "mixed blood" and the difficulties on keeping both African American identity and Indigenous identity alive.
Lastly the hardship of being accepted into the community, whether it be the African American community and having Native Pride or being accepted into the Native Community and being Native American. These are all situations that need to be thoroughly examined.
-Francisca Burgos-

Haircut for 7-year-old native boy

when i first heard about this on native america calling, i was shocked and outraged. i read the article and continue to be appalled. HOW is this still happening? i think people in the non-native community still tend to hold onto these prejudices that are completely and totally racist. the fact that non-natives see long hair as a sign of being "savage" or uncivilized is something that people don't necessarily discuss. in non-native america, it's seen as out of place and disrespectful almost to have long hair as a business man. so if a native man chooses to have long hair and enter into a business world of mostly white men, you know people are making assumptions about these people who choose to "break the norm" and keep their hair long, when that's not at all what it is about in the native community. it's frustrating that this teacher cut a boy's hair for many reasons, but also because you can guess that the TA wasn't thinking much at all, just saw a boy with long hair and decided he needed a haircut. the TA's actions — completely inappropriate — is a direct reflection on the mentality of the non-native community.

i've included the article below.
here is a link to where i got this article so you may participate on the on-going discussion in the comment board: Family outraged after student's hair cut

-colleen

INGRID PERITZ

From Saturday's Globe and Mail, 

The boy says he didn't dare move as the teaching assistant brought the scissors up to his hair. Then his locks fell away, and tears soon followed.

A seven-year-old's involuntary haircut at his elementary school in Thunder Bay has outraged his family and provoked accusations of intolerance toward the family's native heritage.

The boy's family has hired a Toronto human-rights lawyer who says the boy was assaulted, and Phil Fontaine, national chief of the Assembly of First Nations, says the incident recalls the dehumanizing treatment of native children in residential schools.

The boy was being supervised by a teacher's aide at McKellar Park Central Public School last month when he noticed the assistant kept looking at him. According to his mother, the teacher then walked up, stood the boy up on a chair, and starting cutting his bangs.

The boy wears his hair long, like his father and brother, and the family takes part in traditional dancing in pow-wows. The boy's hair, which reached his chin, was braided and helped anchor part of a headdress.

"The hair is a symbol of our strength, our heritage and the culture of our family. She took it away from him," the boy's mother, who asked not be named to shield her son's identity, said yesterday.

"Our hair is who we are. Jewish people wear these cap things on their head. You have to respect that. It's the same thing."

The mother says the school principal called her the next day to apologize. The board also suspended the teacher's aide and calls the case an "unfortunate incident." But the family filed a complaint with police.

Police investigated but no charges were filed. Superintendent J.P. Levesque of the Thunder Bay police says the Crown felt there was little chance of successful prosecution, and putting the boy on the stand by filing criminal charges was "not in the public interest."

"You have to take into consideration the re-victimization of the victim," Supt. Levesque said.

The teacher's aide reportedly decided to cut the boy's hair because she thought he was having trouble seeing through his bangs.

Toronto lawyer Julian Falconer, who has been retained by the family, says cutting someone's hair without their consent is a proven case of assault, and he questions why no charges were filed.

"The justice system was supposed to protect vulnerable children, and in this case something has gone horribly wrong," he said. "The family trusted the authorities to do the right thing. That is what is so disheartening about this process."

Mr. Fontaine said the incident recalled the experiences of residential-school survivors whose hair was shorn as part of the attempt "to kill the Indian in the child."

"I thought we had moved beyond this," he said in an interview from Ottawa. "Can you imagine how we would react if a person wearing a crucifix would have that crucifix ripped from the person? That's an assault."

He noted that it's been almost a year since Prime Minister Stephen Harper apologized to aboriginals for residential schools and for the attitudes that inspired them. "Sadly for us, we still have those attitudes," Mr. Fontaine said.

The boy's mother says her son has suffered from nightmares and has become fearful since the April 16 incident, which shortened his hair by 10 centimetres.

Police in Thunder Bay say it was the Crown's decision not to file charges of assault; a spokesman for the Ministry of the Attorney-General said it's police who decide whether to lay a charge, not Crowns.

Litefoot

http://www.litefoot.com/

This is the official website for Litefoot's music and clothing line.
The music site has links for his latest album, music videos and photo gallery. What I love is that he has a link for Reach the Rez. It has information about the program, testimonials, events and how to help. This is a huge part of Native identity because it is helping keep up traditions and empowering the youth.
His clothing site is called Native Style... it has sweatshirts, hats, shirts, and clothes for children. He also has a link to his music.
On the website it says,
"Native Style... casual clothing and accessories that help them express their own personal sense of style while at the same time expressing their appreciation of the indigenous people and culture of the America's...Everyone has their own sense of identity and style that is uniquely inherit to them...that is what Litefoot and Native Style® represent."
I think that this sums up what Litefoot is doing with his clothes and music. It is the expression of self but at the same time recognizing indigenous identity.
- Francisca Burgos-

Monday, May 25, 2009

Detemining American Indian Identity

http://www.spokesmanreview.com/breaking/story.asp?ID=2119

I found this article most interesting, because as I entered m google search this was the third article down, and low and behold, an article from the newspaper in my home town. Out of curiosity I opened it, and turns out it was a very interesting article.

It discusses that rather than health care, jobs, cultural reservation, casinos, etc being their main concern, but the big issue among Natives, that's isn't seem in mainstream American, is the issue of Indian Identity. It is such a huge issues, because since Tribes are sovereign nations they have the right to determine who is and is not a member of their tribe. This is especially frustrating for those who know they are Indian, but cannot prove it, or do not meet the blood-quantum requirement. It is through marriage and relationships between Natives and non-Natives that create these situations. Seth Prince, a Choctaw and Cherokee, who "could easily pass for white", believes that this "new" face, faces such as his own are the "faces of tomorrow's Native American." He says "it is what is in my heart, not what pumps through it, that makes me Indian."

I really enjoyed this article because from the perspective of Seth Prince, it gives non-Natives, such as myself a chance to see what identifying as Native means, and why it is so important to them.

Arianna

Saturday, May 23, 2009

Media skews reality...again.

http://muse.jhu.edu/journals/rhetoric_and_public_affairs/v003/3.4sanchez.html

I came across a review of this book, The Newspaper Indian: Native American Identity in the Press, 1820-1890 by John M. Coward. The author looks at the way that Native Americans were portrayed to the American public in the late 19th Century through newspaper accounts of significant events, such as the Sand Creek massacre. He compares what the newspapers reported and what actually happened, and the way in which this influenced the way that native peoples were viewed by the rest of the population. He indicates that due to these reports, Native American identity fell into one of two categories: they were either apathetic and sometimes romantic, or they were "bloodthirsty, cannibalistic savages" who would attack and kill whites for no particular reason. The author also acknowledges the problems that those wishing to research Native Americans may run into, especially with sources such as these that are not entirely (if at all) truthful. Further, and what I thought was the most interesting aspect pointed out in the review, is that this still goes on in newsrooms today and continues to shape the way that native peoples are viewed by the population at large, and how native identity is "discovered" by tribal members and others alike. While I haven't actually read this book, I think that the review seems to sum it up pretty well and sounds like it would be of interest to everyone in the class.

Courtney Russell

Friday, May 22, 2009

http://www.youtube.com/watch?v=L6PU7eNrJnE
In response to this you tube video:

When looking at Us history and its relationships and policies put in place to deal with tribes you are presented with a lot of tragedy and loss. So much of US policy was aimed at completly removing native's from their own identity, this idea of "kill the Indian save the man". Stripping away a people's culture and attempting to "white" wash them and make them fit into this cookie-cutter mold what is to be "civilized", and what is "acceptable" behavior. I think this movie shows the damage these policies have had on native communities but has also shown their resilience and strength. You can see the impact these policies had on this woman's family with the death of her grandmother's brother in the boarding school and how inturn her grandmother refused to teach her own children their traditional ways and language out of fear. The narrator brings up her own desires to learn her own language and spread it on to her kids and future generations. Although, the government had implaced such culturally genocidal policies somehow native people beat the odds and fought to keep their identies and culture alive. Maybe some parts have been lost or have been changed, because culture DOES change it is not static, but there is still this value and need for traditional ways and teachings. They are still here and they will continue to be in the future no matter how hard the government tries to, "kill the Indian" they will continue to survive.

Brianna Howze
This cartoon for me captures these ideals and stereotypes centered in American mainstream of what it means to be Indian. Instead of looking to the people and the culture to define themselves they instead rely on their own preconceived biases based on stereotypes and their own perceptions of who they are or what they are suppose to be like. I think this premise ties very closley to a lot of documents and bills we looked at in class where outsiders, by which I mean non-native (anthropologists, archeologists etc.) are determining and defining what is sacred and/or culturally significant to some one else based on their own perceptions of what sacred is instead of turning to the people and asking them.
Brianna Howze

The influence of modernity on collective native identity

While researching for my final paper topic, I came across this article on the relationship between modernity and identity with regard to native cultures; in this particular instance, it is related to indigenous Canadian societies. The author, Vivian Elias, uses Charles Taylor's work to look at what happens to identity and language retention when indigenous societies are confronted with modernity. She suggests that as societies become increasingly modern, people begin to redefine their own identity and culture and language often lose a bit of significant meaning. Citing another author, Louis-Jacques Dorais, Elias indicates that among many Inuit peoples, English became a more dominant language, and even though there were some, probably especially in the younger generations, who did not speak an Inuit language, many still identified themselves as an Inuit person. In addition, those who could speak an Inuit language often preferred English as "a language of practicality" and used Inuktitut to "express their feelings and inner thoughts", and it was something that acted as a symbol of "who they really are." Elias suggests that many see using English ("the modern language") as a benefit over their native language. I think this kind of ties into the first post I did on the Tlicho in the Canadian NW Territories, where a lot of the kids interviewed in the documentary acknowledged modernity as a challenge in their lives, but I think it is safe to assume that they all identified as Tlicho above anything else (Canadian, student, etc.). They stressed the importance of the Tlicho way of life, from speaking the language to drumming and playing hand games, to participating in Trails of Our Ancestors. So basically, modernity has an influence on how native peoples (and others, I'm sure) choose to identify themselves, but it seems that many self-identify as Tlicho or Inuit or Apache, etc etc., above anything else, and it shows the importance of the native identity and culture in an increasingly modern world.

Link to the article, if you're interested in reading it (it's not very long): http://www.arcticlanguages.com/papers/Elias_Implications_of_Modernity.pdf

Courtney Russell

Thursday, May 21, 2009

Fighting for Indigenous rights

Indigenous rights:

It seems to me that the idea of equality in the U.S. is under the umbrella term of democracy. Within democracy, everyone is equal. It's in our very sacred 200-year-old Declaration of Independence that "All men are created equal." Yet, under democracy, majority rules. People start to think: Minorities just got the short end of the stick. Too bad they got dealt those cards. I can't really care though because I'm in the majority, as are most of the people I socialize with.

But what people don't realize is that indigenous peoples are not a minority group. They are their own people. They are the majority of their population as they are 100% of their population. And when the governing population is not doing right by another population or another political entity — as with Tribes and the U.S. government — something needs to change and people need to speak up for those that may not have a loud voice.

Native people in the U.S. are NOT a minority group. They are their own nation, separate from the United States of America and their rights are not being respected. They have no rights. When the countries in the UN almost unanimously agree to sign the U.N. Declaration of Rights of Indigenous People (UNDRIP) except for four of them — one of them being the United States — means that people still just don't get it. 

Finding identity means fighting for your rights. The U.S. needs to respect native peoples and sign this document. Obama needs to do what is good for the people and let go of the noose being held by the U.S. government. It's racist and ridiculous that they have not signed this document yet. 

Listen to the radio show Native America Calling about UNDRIP here. Click on the May 21, 2009 episode to listen to what I was listening to as I wrote this post.

Finding identity as not only a native person, but of a greater global indigenous population seems to be something that people are really starting to take a look at. People who are non-native have only been here for at most 400 years, yet somehow they feel that's long enough, or too long to change things. 400 years is nothing compared to the beginning of time. And the borders have been around even shorter than that. Some borders are as recent as the last hundred years. Borders shouldn't stop people from fighting for rights of their people that cross the borders. Keep fighting. Keep talking. Keep educating. 

-Colleen

U.S.-Tribal government relations

Part of the Native identity is being part of a sovereign nation to the United States of America. Even the name of our country excludes Native peoples, as it is not the United States, colonies and domestically-dependent sovereign nations of America. In school we learn about the different levels of government and how they interact with each other — City, State, Federal — except for tribal. The first education I personally got on tribal government was an archaeology class my sophomore year here. After taking that class, i decided to become an AIS major so i could better understand a viewpoint i hadn't really even thought to think about before. This class (technically outside my department of study) is the only class that has really gone the extra mile to try and explain the relationship between tribes and the U.S. government. 

But if Bush doesn't even understand that relationship — one which he, in theory, oversaw — how do we have any hope for our children to understand that relationship? And how can native children — living off the reservation especially, disconnected from such interactions as directly as the 30% of natives living on reserved lands — even fully understand their relationship with the U.S. government? I can't imagine not being taught how the U.S. government, my government, works in school. That was a very large part of my education starting in elementary and lasting through high school. 

Even though government may not "identify" a person, it's still a major part of identity because it's how we are governed as people. This clip, as much as it is hilarious, is all the more infuriating because it was such a simple question. If ol' W had taken Karen's class, I'm sure he would have been able to answer the question using at least complete thoughts.

-Colleen

Tuesday, May 19, 2009

what i thought i thought i knew


"Archaeology"

I wasn't ok. I had made the decision to not go on the dig in Alaska. I went to sweat lodge. I wasn't able to keep up in class. I felt unsettled. I couldn't sleep in my room. My room with my trowel right by my door. My trowel. A piece of metal in a spear-like shape attached to a wooden handle. A tool. Stabbing me in the back of my mind every time I thought about what I used to think I knew about archaeology. What I think I used to know about Native culture in the Pacific Northwest. What I used to think I knew. It was controlling my mind. I had to regain control. I had to make it not bad. I had to get the evil out. Getting the evil out. Getting the evil out. The White Canvas said to me: Paint me! I no longer want to be a virgin. Make me into who I am to be! You know. I know you know. I trust you.
I felt a surge of sexual energy as I made that first mark with my trowel. Standing back, I see the black paint on the White Canvas. The White Canvas. She says: More. I scrape my trowel, spreading the paint. The Black Paint. Getting the evil out. Getting the evil out. The White Canvas screams to me: Not enough! I am not satisfied! Give me more. Give me my purpose. I am too flat!, the White Canvas says.

I let loose. I no longer paint. I feel the pain and my arm feels the pain and I get the evil out. Getting the evil out. Fire builds up. I don't see the White Canvas anymore. I don't see. I don't remember anymore until I am done. I feel the rain. It is raining. It starts to rain. The rain paints my painting. It pushes away my trowel, repels the paint from the surface of the Canvas. The sound, the rain, getting the evil out. Getting the evil out.

My chest. I smell the sweetgrass. I come back. I smile. I set down the trowel. It sits lifeless next to me, defeated. It's just a tool again. I look at the Canvas. Not done, it says. Weak after an orgasm taking hold of it's body. It needs the final kiss. My affection. My love to know it wasn't for naught. I gingerly take my finger and make my presence known. I step back. I do not take it all in. The Canvas doesn't want me to see it at it's weakness, it's imperfect state. I don't see that. I see pieces of pure beauty. I don't take it all in because I can't take it all in. It's almost too much for me to handle. I put it aside. I feel free. I love. I go about my day. I awake the next morning like a kid on Christmas. I run outside to see my gift. I can't speak. It is perfect. Perfectly imperfect.

And this is the last step. Acknowledging the Happening. The Canvas is ready to move on. Share. Be loved.

Monday, May 18, 2009

Identity

When most white Americans think about Native Americans it is not in the sense in which Native Americans think of themselves. Rather it is in the sense of the "pleasant" stories of "the First Thanksgiving" where Pilgrims and Indians being all fine, dandy and joyful. This is not the case, what Americans don't learn during the Elementary school cirriculum is that it was not a nice interaction where each group teaches the other, but a time of violence, disease, and forced relocation of Indians.

I came across this image during a google search, it caught my eye immediately and I felt compelled to share it with everyone else. I feel that this is a very powerful image in so many ways.

Arianna

Saturday, May 16, 2009

Tlicho Nation - Northwest Territories, Canada

A couple of weeks ago, I watched a show on the History Channel called Save Our History, and this particular episode was about the Tlicho Nation in Canada. Through a document with the Canadian government called Treaty Eleven, the Tlicho peoples gave up a majority of their land, and thereafter, they were moved into areas that I believe were owned by the Canadian government, and many of the children were forced to attend Canadian schools. In addition, older Tlicho took formal jobs and began to assimilate into white culture. Much like many other indigenous communities, their culture and use of the native language dwindled a bit due to the assimilation. One of the prominent chiefs, Jimmy Bruneau, was the first to fight for a Tlicho school to be built so that the culture and language could be revived, and he is responsible for the saying that guides the philosophy of many Tlicho now: "Strong like two people." This meant that the people would need to survive in the increasingly modern world while remaining Tlicho and holding onto their identity as such; in other words, to strike a balance between the modern and the traditional. As I said, this guides much of what is taught in the schools now, and there has been a recent surge in teaching Tlicho language and culture to the younger generations. In 1992, the fight to get back the lost land began, and in 2005, the Tlicho Agreement gave the people full control of 15,000 square miles of land that they had lost as a result of Treaty Eleven, and also the right to self-government. Instruction in the native Tlicho language was implemented in all schools, and the younger generations began to learn more and more about their native culture. The idea is to teach the younger generation to cope with modern society while maintaining their identity as native Tlicho. In addition to language, the kids learn drumming and hand games, which are a popular pasttime among the Tlicho. Many of the high schoolers interviewed in the show indicated that there are a lot of temptations that make their way into the community, such as drugs and alcohol, which has been a huge challenge for many of them. Their identity as Tlicho has proven extremely important, and it is something that they want to make sure to pass on to their own children and grandchildren, and on down the line. In addition to culture and language learned in school, the younger students learn to live off the land during Trails of Our Ancestors, the annual Tlicho canoe journey. While on the journey, the younger generations learn to hunt and survive off the land ("to live outside the comforts of increasingly modern homes"), and they also learn where and how their ancestors lived and where they themselves come from. This relates to class because it involves both language revitalization and canoe journey, and illustrates how both of these, along with learning about cultural practices and traditions, factor into how Native Americans (or Canadians) identify themselves in the modern world.

http://www.history.com/content/tlicho
There is more information about the Tlicho at the above link, as well as a link to the page for the episode that I watched.

Courtney Russell