In 1987, Means ran for nomination of President of the United States under the Libertarian Party and attracted considerable support within the party. On December 20, 2007, Means announced the withdrawal by a small group of Lakota Sioux from all treaties with the United States government.
www.russellmeans.com
Sunday, October 17, 2010
Thursday, May 13, 2010
Native Love
Its belated.
Valentines Day is past. So chock it up as Indian Time. hehe.
However, no one is ever really ON TIME...unless u arrive at precisely the stroke of whatever time. ur always a bit early or a bit late. Indians just are honest about this and not anal like some "other" types... lol
Peace!
Love
Valentines Day is past. So chock it up as Indian Time. hehe.
However, no one is ever really ON TIME...unless u arrive at precisely the stroke of whatever time. ur always a bit early or a bit late. Indians just are honest about this and not anal like some "other" types... lol
Peace!
Love
Sunday, April 11, 2010
Wilma Mankiller dies - leaves Trail of Triumph
Her first book, Mankiller: A Chief and Her People, an autobiography, became a national bestseller. Gloria Steinem said in a review that, "As one woman's journey, Mankiller opens the heart. As the history of a people, it informs the mind. Together, it teaches us that, as long as people like Wilma Mankiller carry the flame within them, centuries of ignorance and genocide can't extinguish the human spirit." Here is the YouTube video played on Native Voices today:
http://www.youtube.com/watch?v=jVLgwpHSYv0)
In 2004, Mankiller co-authored Every Day Is a Good Day: Reflections by Contemporary Indigenous Women.
Washington (CNN) -- Remembering Wilma Mankiller, who died this week, isn't hard, because first of all, who can forget a name like that?
Wilma Pearl Mankiller, often had fun making fun of her name! What a perfect name. Perfect, that is, after you've won two terms as leader of the Cherokee Nation of Oklahoma and a Presidential Medal of Freedom, traveled the world, acquired celebrity friends like Gloria Steinem and become one of the most famous American Indians on the planet.
[Her name was] Not so perfect in 1969, when you're 25 years old and a soon-to-be-divorced mother of two living in San Francisco. Try making a dentist appointment with a name like Mankiller or Crow Dog or Pretty Shield: half the time people would think it's a crank call and hang up on you.
But that was the least of her problems. Wilma Mankiller's biggest problem was being an Indian in 1969. We were so square, and so invisible. (to read more: http://www.cnn.com/2010/OPINION/04/08/Smith.mankiller.indian/index.html?section=cnn_latest)
http://www.youtube.com/watch?v=jVLgwpHSYv0)
In 2004, Mankiller co-authored Every Day Is a Good Day: Reflections by Contemporary Indigenous Women.
Washington (CNN) -- Remembering Wilma Mankiller, who died this week, isn't hard, because first of all, who can forget a name like that?
Wilma Pearl Mankiller, often had fun making fun of her name! What a perfect name. Perfect, that is, after you've won two terms as leader of the Cherokee Nation of Oklahoma and a Presidential Medal of Freedom, traveled the world, acquired celebrity friends like Gloria Steinem and become one of the most famous American Indians on the planet.
[Her name was] Not so perfect in 1969, when you're 25 years old and a soon-to-be-divorced mother of two living in San Francisco. Try making a dentist appointment with a name like Mankiller or Crow Dog or Pretty Shield: half the time people would think it's a crank call and hang up on you.
But that was the least of her problems. Wilma Mankiller's biggest problem was being an Indian in 1969. We were so square, and so invisible. (to read more: http://www.cnn.com/2010/OPINION/04/08/Smith.mankiller.indian/index.html?section=cnn_latest)
Sunday, April 4, 2010
Petition to save Equal Opportunity
Dear Friends,
This is a reminder that the NAACP's petition drive to save the Community Relations Officer/Affirmative Action Officer position with the City of Carbondale is coming to a close, since the relevant City Council meeting occurs April 6, 2010.
This blog doesn't allow me to attach copies of the petition documents (a petition sheet and cover sheet for registered voters and another for "residents"; list of Community Relations Officer duties). However here is the contact info for Ms James.
Community Relations Officer
200 S. Illinois Ave.
P.O. Box 2047
Carbondale, IL 62902-2047
email - mjames@ci.carbondale.il.us
Please note that the petitions should be turned in to the NAACP drop box at the Eurma Hayes Center in Carbondale Illinois. We are past deadline but of course additional sheets will still be accepted through the 6th. It would also be good to have others from this group of recipients show up and speak in support of retaining the position.
This is a reminder that the NAACP's petition drive to save the Community Relations Officer/Affirmative Action Officer position with the City of Carbondale is coming to a close, since the relevant City Council meeting occurs April 6, 2010.
This blog doesn't allow me to attach copies of the petition documents (a petition sheet and cover sheet for registered voters and another for "residents"; list of Community Relations Officer duties). However here is the contact info for Ms James.
Community Relations Officer
200 S. Illinois Ave.
P.O. Box 2047
Carbondale, IL 62902-2047
email - mjames@ci.carbondale.il.us
Please note that the petitions should be turned in to the NAACP drop box at the Eurma Hayes Center in Carbondale Illinois. We are past deadline but of course additional sheets will still be accepted through the 6th. It would also be good to have others from this group of recipients show up and speak in support of retaining the position.
Sunday, March 28, 2010
Narragansett Indian Tribe wants naval base
NEWPORT, R.I. – Hundreds of prime acres are up for grabs in this waterfront city and its neighboring towns, valuable commodity on an island known for prized beaches, lavish homes and natural beauty.
The 260 acres on Aquidneck Island were for decades owned by the U.S. Navy, which says it no longer needs the land and is moving to unload it. The island communities envision the property as untapped economic potential for sweeping new development.
But another suitor — the Narragansett Indian Tribe — says the land falls under its ancestral footprint and is mounting a bid that may conflict with local development plans.
The Narragansett, Rhode Island's only federally recognized American Indian tribe, say getting the land would allow it to expand far beyond its existing reservation and would create room for a hotel complex, shopping, a cultural center, park space and public housing.
The tribe and its supporters see an unprecedented opportunity for a population that's grappled with poverty and whose past efforts at development, including a tax-free smoke shop and proposed casino, have been rejected by the state. "The tribe's current land has been extremely limited. This would help boost the tribe's ability to success," said John Brown, the tribe's historic preservation officer. "We shouldn't have a chance for economic self-sufficiency?"
The tribe's bid has rankled some local officials, who say it was submitted after they had done years or work and planning in anticipation of using the land.
"It's delaying the process, and I don't think it's benefiting the city of Newport," said Paige Bronk, Newport's director of planning, zoning, development and inspections. "Their involvement, I would consider to be detrimental to our efforts."
The 260 acres on Aquidneck Island were for decades owned by the U.S. Navy, which says it no longer needs the land and is moving to unload it. The island communities envision the property as untapped economic potential for sweeping new development.
But another suitor — the Narragansett Indian Tribe — says the land falls under its ancestral footprint and is mounting a bid that may conflict with local development plans.
The Narragansett, Rhode Island's only federally recognized American Indian tribe, say getting the land would allow it to expand far beyond its existing reservation and would create room for a hotel complex, shopping, a cultural center, park space and public housing.
The tribe and its supporters see an unprecedented opportunity for a population that's grappled with poverty and whose past efforts at development, including a tax-free smoke shop and proposed casino, have been rejected by the state. "The tribe's current land has been extremely limited. This would help boost the tribe's ability to success," said John Brown, the tribe's historic preservation officer. "We shouldn't have a chance for economic self-sufficiency?"
The tribe's bid has rankled some local officials, who say it was submitted after they had done years or work and planning in anticipation of using the land.
"It's delaying the process, and I don't think it's benefiting the city of Newport," said Paige Bronk, Newport's director of planning, zoning, development and inspections. "Their involvement, I would consider to be detrimental to our efforts."
Sunday, March 14, 2010
Native languages hold the key to saving species
"Indigenous people often have classification systems that are often more fine-grained and more precise than what Western science knows about species and their territories."
An example of local knowledge was shown by the Musqueam people of British Columbia in Canada, who have fished the local rivers for generations and describe the trout and the salmon as belonging to the same group.
In 2003 they were vindicated when a genetic study revealed that the"trout" did in fact belong to the same group as Pacific salmon, Dr Harrison said. "It seems obvious that knowing more about species and ecosystems would put us in a better position to sustain those species andecosystems," he said.
'That's my argument, that the knowledge gap is vastly to the detriment of Western science. We know much less than we think we do.
An example of local knowledge was shown by the Musqueam people of British Columbia in Canada, who have fished the local rivers for generations and describe the trout and the salmon as belonging to the same group.
In 2003 they were vindicated when a genetic study revealed that the"trout" did in fact belong to the same group as Pacific salmon, Dr Harrison said. "It seems obvious that knowing more about species and ecosystems would put us in a better position to sustain those species andecosystems," he said.
'That's my argument, that the knowledge gap is vastly to the detriment of Western science. We know much less than we think we do.
Sunday, March 7, 2010
Sunday, December 27, 2009
Bury My Heart At wounded Knee
December 29, 1890 People were slaughtered for dancing the Ghost dance - (Click on this title to view the video)
References for more information:
^ Liggett, Lorie (1998). "Wounded Knee Massacre - An Introduction". Bowling Green State University. http://www.bgsu.edu/departments/acs/1890s/woundedknee/WKIntro.html. Retrieved 2007-03-02.
^ http://www.lastoftheindependents.com/wounded.htm
^ Strom, Karen (1995). "The Massacre at Wounded Knee". Karen Strom. http://www.hanksville.org/daniel/lakota/Wounded_Knee.html.
^ "National Historic Landmarks Program: Wounded Knee". National Park Service. http://tps.cr.nps.gov/nhl/detail.cfm?ResourceId=540&ResourceType=Site. Retrieved 2008-01-10.
^ *Kehoe, B Alice "The Ghost Dance: Ethnohistory and Revitalization", Massacre at Wounded Knee Creek, p. 15. Thompson publishing; 1989
^ a b Wallace, Anthony F. C. "Revitalization Movements: Some Theoretical Considerations for Their Comparative Study", American Anthropologist, n.s. 58(2):264-81. 1956.
^ Stephen Dando-Collins (2005), Standing Bear is a Person: The True Story of A Native American's Quest for Justice, Da Capo Press, ISBN 0306814412, p. 27.
^ Mooney, James, "The Ghost-Dance Religion and Wounded Knee", originally published as "The Ghost-Dance Religion and the Sioux Outbreak of 1890" as part of the Fourteenth Annual Report of the Bureau of American Ethnology, 1896. 1973 Dover edition.
^ a b c d e f Viola, Herman J. Trail to Wounded Knee: The Last Stand of the Plains Indians 1860-1890. Washington, D.C.: National Geographic Society, 2003.
^ Bateman, Robert. Wounded Knee. Military History Jun2008 24(4) pp. 62-67.
^ Axelrod, Alan. (1993) Chronicles of the Indian Wars: From Colonial Times to Wounded Knee. (p. 254).
^ Phillips, Charles. December 29, 1890. American History. Dec 2005 40(5) pp. 16-68.
^ Bateman, Robert. Wounded Knee. Military History. Jun2008, 24(4) pp. 62-67.
^ Utley, Robert (1963). "The Last Days of the Sioux Nation". Yale University Press. http://yalepress.yale.edu/yupbooks/book.asp?isbn=9780300103168. Retrieved 2007-08-04.
^ [http://www.dickshovel.com/WagnerA.html "Doctor Sally Wagner Testifies At Wounded Knee Hearings, Part One"].
^ http://en.wikipedia.org/w/index.php?title=Wounded_Knee_Massacre&diff=prev&oldid=282846284
^ "Massacre At Wounded Knee, 1890," EyeWitness to History, www.eyewitnesstohistory.com (1998).
^ a b c d Josephy, Jr., Alvin M., Trudy Thomas, and Jeanne Eder. Wounded Knee: Lest We Forget. Billings, Montana: Buffalo Bill Historical Center, 1990.
^ Ostler, Jeffrey. (2004) The Plains Sioux and U.S. Colonialism from Lewis and Clark to Wounded Knee. (p. 354).
^ http://www.footnote.com/page/1299_lakotawounded_knee_a_campaign_to/
^ Doctor Sally Wagner Testifies At Wounded Knee Hearings Part Two.
^ Baum's "Genocide" Editorials.
References for more information:
^ Liggett, Lorie (1998). "Wounded Knee Massacre - An Introduction". Bowling Green State University. http://www.bgsu.edu/departments/acs/1890s/woundedknee/WKIntro.html. Retrieved 2007-03-02.
^ http://www.lastoftheindependents.com/wounded.htm
^ Strom, Karen (1995). "The Massacre at Wounded Knee". Karen Strom. http://www.hanksville.org/daniel/lakota/Wounded_Knee.html.
^ "National Historic Landmarks Program: Wounded Knee". National Park Service. http://tps.cr.nps.gov/nhl/detail.cfm?ResourceId=540&ResourceType=Site. Retrieved 2008-01-10.
^ *Kehoe, B Alice "The Ghost Dance: Ethnohistory and Revitalization", Massacre at Wounded Knee Creek, p. 15. Thompson publishing; 1989
^ a b Wallace, Anthony F. C. "Revitalization Movements: Some Theoretical Considerations for Their Comparative Study", American Anthropologist, n.s. 58(2):264-81. 1956.
^ Stephen Dando-Collins (2005), Standing Bear is a Person: The True Story of A Native American's Quest for Justice, Da Capo Press, ISBN 0306814412, p. 27.
^ Mooney, James, "The Ghost-Dance Religion and Wounded Knee", originally published as "The Ghost-Dance Religion and the Sioux Outbreak of 1890" as part of the Fourteenth Annual Report of the Bureau of American Ethnology, 1896. 1973 Dover edition.
^ a b c d e f Viola, Herman J. Trail to Wounded Knee: The Last Stand of the Plains Indians 1860-1890. Washington, D.C.: National Geographic Society, 2003.
^ Bateman, Robert. Wounded Knee. Military History Jun2008 24(4) pp. 62-67.
^ Axelrod, Alan. (1993) Chronicles of the Indian Wars: From Colonial Times to Wounded Knee. (p. 254).
^ Phillips, Charles. December 29, 1890. American History. Dec 2005 40(5) pp. 16-68.
^ Bateman, Robert. Wounded Knee. Military History. Jun2008, 24(4) pp. 62-67.
^ Utley, Robert (1963). "The Last Days of the Sioux Nation". Yale University Press. http://yalepress.yale.edu/yupbooks/book.asp?isbn=9780300103168. Retrieved 2007-08-04.
^ [http://www.dickshovel.com/WagnerA.html "Doctor Sally Wagner Testifies At Wounded Knee Hearings, Part One"].
^ http://en.wikipedia.org/w/index.php?title=Wounded_Knee_Massacre&diff=prev&oldid=282846284
^ "Massacre At Wounded Knee, 1890," EyeWitness to History, www.eyewitnesstohistory.com (1998).
^ a b c d Josephy, Jr., Alvin M., Trudy Thomas, and Jeanne Eder. Wounded Knee: Lest We Forget. Billings, Montana: Buffalo Bill Historical Center, 1990.
^ Ostler, Jeffrey. (2004) The Plains Sioux and U.S. Colonialism from Lewis and Clark to Wounded Knee. (p. 354).
^ http://www.footnote.com/page/1299_lakotawounded_knee_a_campaign_to/
^ Doctor Sally Wagner Testifies At Wounded Knee Hearings Part Two.
^ Baum's "Genocide" Editorials.
Saturday, December 19, 2009
The Murder of Tatanka-Iyotanka (Sitting Bull)
December 15, 1890: murdered by gunshot
According to United States law (as expressed in the Treaty of 1868) the signatures of 3/4 of the adult males of the Sioux nation were required before land could be sold. Sitting Bull resisted. He "never signed a treaty to sell any portion of his people's inheritance, and he refused to acknowledge the right of other Indians to sell his undivided share of the tribal lands," according to his friend, Catherine Weldon, who contended that Sitting Bull was killed in order "to silence exposures which he could have made." There was enormous double-dealing to expose, including the doctoring of census records to reduce the number of Indians required to sign, and the gathering of signatures illegally to reach the necessary number.
Mrs. Weldon was not alone in her belief that Sitting Bull had been silenced. In the New York World on December 21, 1890, Rev. W.H.H. Murray charged, "The land grabbers wanted the Indian lands. The lying, thieving Indian agents wanted silence touching past thefts and immunity to continue their thieving."
The World's editor interjected, "Mr. Murray's characterization of the killing is sustained by the report sent yesterday by Corporal Gunn, of the Eighth Cavalry. The affair is one which should receive a searching inquiry. As it stands now it was organized butchery, and one of the most shameful incidents in our 'century of dishonor' towards the Indians."3 (for more information see:http://www.pbs.org/weta/thewest/people/s_z/sittingbull.htm)
According to United States law (as expressed in the Treaty of 1868) the signatures of 3/4 of the adult males of the Sioux nation were required before land could be sold. Sitting Bull resisted. He "never signed a treaty to sell any portion of his people's inheritance, and he refused to acknowledge the right of other Indians to sell his undivided share of the tribal lands," according to his friend, Catherine Weldon, who contended that Sitting Bull was killed in order "to silence exposures which he could have made." There was enormous double-dealing to expose, including the doctoring of census records to reduce the number of Indians required to sign, and the gathering of signatures illegally to reach the necessary number.
Mrs. Weldon was not alone in her belief that Sitting Bull had been silenced. In the New York World on December 21, 1890, Rev. W.H.H. Murray charged, "The land grabbers wanted the Indian lands. The lying, thieving Indian agents wanted silence touching past thefts and immunity to continue their thieving."
The World's editor interjected, "Mr. Murray's characterization of the killing is sustained by the report sent yesterday by Corporal Gunn, of the Eighth Cavalry. The affair is one which should receive a searching inquiry. As it stands now it was organized butchery, and one of the most shameful incidents in our 'century of dishonor' towards the Indians."3 (for more information see:http://www.pbs.org/weta/thewest/people/s_z/sittingbull.htm)
Sunday, November 29, 2009
Plants For A Future - 7000 useful plants
Just twenty plants provide the majority of food plants eaten, yet there are thousands of other useful plants which have not reached mainstream attention. You can find details of many of them here.
Friday, November 6, 2009
Ethnic Cleansing
the attempt to create ethnically homogeneous geographic areas through the deportation or forcible displacement of persons belonging to particular ethnic groups. Ethnic cleansing sometimes involves the removal of all physical vestiges of the targeted group through the destruction of monuments, cemeteries, and houses of worship.
Wednesday, November 4, 2009
Ceremony for the Ancestors, Sat. Nov 7, 2009
NativeVoices will host a Prayer Ceremony to remember our Cherokee and other Native American Ancestors who died during a period of ethnic cleansing by Andrew Jackson. Around sixteen thousand natives were detained and then forced out of the Southeastern U. S. when gold was found on Cherokee property in 1829.
Shelter #5 is reserved Saturday November 7, 2009 at the Trail of Tears Park 5-mi. NW of Jonesboro and 20-mi. S. of Murphysboro. There will be an afternoon Prayer Ceremony beginning at 4pm. Drums and flutes allowed after the Ceremony's end. Bring items for potluck and grilling.
This year's Trail of Tears Walk and CAMPOUT WILL NOT be held due to my not understanding that I was responsible for arrangements and also to my being busy with renovation complications on my house. For questions please contact D. Morningstar: (618)303-0703 or send an email to UK.PALELI@gmail.com
The annual Trail of Tears Walk WILL take place next year and arrangements are already being planned. I apologize for any inconvenience this may have caused.
Shelter #5 is reserved Saturday November 7, 2009 at the Trail of Tears Park 5-mi. NW of Jonesboro and 20-mi. S. of Murphysboro. There will be an afternoon Prayer Ceremony beginning at 4pm. Drums and flutes allowed after the Ceremony's end. Bring items for potluck and grilling.
This year's Trail of Tears Walk and CAMPOUT WILL NOT be held due to my not understanding that I was responsible for arrangements and also to my being busy with renovation complications on my house. For questions please contact D. Morningstar: (618)303-0703 or send an email to UK.PALELI@gmail.com
The annual Trail of Tears Walk WILL take place next year and arrangements are already being planned. I apologize for any inconvenience this may have caused.
Tuesday, October 27, 2009
Barriers to economic development
According to the 2000 Census, an estimated 400,000 Native Americans reside on reservation land. While some tribes have had success with gaming, only 40% of the 562 federally recognized tribes operate casinos. According to a 2007 survey by the U.S. Small Business Administration, only 1 percent of Native Americans own and operate a business. Native Americans rank at the bottom of nearly every social statistic: highest teen suicide rate of all minorities at 18.5 per 100,000, highest rate of teen pregnancy, highest high school drop out rate at 54%, lowest per capita income, and unemployment rates between 50% to 90%.
The barriers to economic development on Indian reservations often cited by others and two experts Joseph Kalt and Stephen Cornell of the Harvard Project on American Indian Economic Development at Harvard University, in their classic report: What Can Tribes Do? Strategies and Institutions in American Indian Economic Development, are as follows (incomplete list, see full Kalt & Cornell report):
Lack of access to capital.
Lack of human capital (education, skills, technical expertise) and the means to develop it.
Reservations lack effective planning.
Reservations are poor in natural resources.
Reservations have natural resources, but lack sufficient control over them.
Reservations are disadvantaged by their distance from markets and the high costs of transportation.
Tribes cannot persuade investors to locate on reservations because of intense competition from non-Indian communities.
The Bureau of Indian Affairs is inept, corrupt, and/or uninterested in reservation development.
Tribal politicians and bureaucrats are inept or corrupt.
On-reservation factionalism destroys stability in tribal decisions.
The instability of tribal government keeps outsiders from investing.
Entrepreneurial skills and experience are scarce.
Tribal cultures get in the way.
“A general lack of education and experience about business is a significant challenge to prospective entrepreneurs,” also says another report on Native American entrepreneurship by the Northwest Area Foundation in 2004. “Native American communities that lack entrepreneurial traditions and recent experiences typically do not provide the support that entrepreneurs need to thrive. Consequently, experiential entrepreneurship education needs to be embedded into school curricula and after-school and other community activities. This would allow students to learn the essential elements of entrepreneurship from a young age and encourage them to apply these elements throughout life.”
One publication devoted to addressing these issues is Rez Biz magazine.
The barriers to economic development on Indian reservations often cited by others and two experts Joseph Kalt and Stephen Cornell of the Harvard Project on American Indian Economic Development at Harvard University, in their classic report: What Can Tribes Do? Strategies and Institutions in American Indian Economic Development, are as follows (incomplete list, see full Kalt & Cornell report):
Lack of access to capital.
Lack of human capital (education, skills, technical expertise) and the means to develop it.
Reservations lack effective planning.
Reservations are poor in natural resources.
Reservations have natural resources, but lack sufficient control over them.
Reservations are disadvantaged by their distance from markets and the high costs of transportation.
Tribes cannot persuade investors to locate on reservations because of intense competition from non-Indian communities.
The Bureau of Indian Affairs is inept, corrupt, and/or uninterested in reservation development.
Tribal politicians and bureaucrats are inept or corrupt.
On-reservation factionalism destroys stability in tribal decisions.
The instability of tribal government keeps outsiders from investing.
Entrepreneurial skills and experience are scarce.
Tribal cultures get in the way.
“A general lack of education and experience about business is a significant challenge to prospective entrepreneurs,” also says another report on Native American entrepreneurship by the Northwest Area Foundation in 2004. “Native American communities that lack entrepreneurial traditions and recent experiences typically do not provide the support that entrepreneurs need to thrive. Consequently, experiential entrepreneurship education needs to be embedded into school curricula and after-school and other community activities. This would allow students to learn the essential elements of entrepreneurship from a young age and encourage them to apply these elements throughout life.”
One publication devoted to addressing these issues is Rez Biz magazine.
Sunday, October 25, 2009
Fight Environmental Racism!
Toxic coal power plants are ALWAYS put into the neighborhoods of "undesirable citizens".
Sedona Sweat Lodge deaths
The so-called sweat, which claimed two lives, took place during a five-day retreat in Sedona, Ariz., run by white self-help guru James Arthur Ray. Ray’s Spiritual Warrior programs charges people almost $10,000 apiece.
As this piece in Black Hills Today points out, traditional Native sweats are spiritual and the idea of charging for them is anathema. “It appears that once again greed interfered with common sense,” the piece says.
And it quotes Arvol Looking Horse, a 19th-generation keeper of the sacred White Buffalo Calf Pipe, who says, “I am concerned for the two deaths and illnesses of the many people that participated in a sweat lodge in Sedona, Arizona, that brought our sacred rite under fire in the news. I would like to clarify that this lodge and many others, are not our ceremonial way of life …
As this piece in Black Hills Today points out, traditional Native sweats are spiritual and the idea of charging for them is anathema. “It appears that once again greed interfered with common sense,” the piece says.
And it quotes Arvol Looking Horse, a 19th-generation keeper of the sacred White Buffalo Calf Pipe, who says, “I am concerned for the two deaths and illnesses of the many people that participated in a sweat lodge in Sedona, Arizona, that brought our sacred rite under fire in the news. I would like to clarify that this lodge and many others, are not our ceremonial way of life …
Tuesday, October 20, 2009
Thanksgiving - Thanks, but No Thanks
It’s an interesting contrast to the time when the original settlers observed their first Thanksgiving. When they did so, it was with less food, less security and less freedom than we have today. Now most people in the West have an almost embarrassing choice of food. And although we may have new concerns about national security, the West enjoys freedoms that are unparalleled in human history. Ironically, some of those freedoms are such that they have the potential to end... (click title for full story)
Sunday, October 18, 2009
Locavore movement
Native Americans aren't the only ones these days concerned about living off the land - Listen in as Michael Pollan talks about supporting the development of a local food economy since food is needed by everyone, everywhere, every day via live streaming of the annual Bioneers conference. (also see: Local Food in Wikipedia)
Monday, August 24, 2009
Leonard Peltier Attorney Response on Parole Denial
August 21, 2009 5:42 PM
The U.S. Parole Commission adopted the position of the FBI that anyone who may be implicated, even mistakenly, in the killings of its agents should never be paroled and should be left to die in prison, despite judicial determinations that the unrepentant FBI fabricated evidence and presented perjured testimony in Leonard Peltier's prosecution;
There has been no reliable evidence of Mr. Peltier's responsibility for the fatal shots, as the FBI continues to allege. Despite the corrupt practices of the FBI, the Parole Commission asserts that Leonard Peltier's parole at this juncture would "depreciate the seriousness" of his conduct and/or "promote disrespect for the law."
The U.S. Parole Commission adopted the position of the FBI that anyone who may be implicated, even mistakenly, in the killings of its agents should never be paroled and should be left to die in prison, despite judicial determinations that the unrepentant FBI fabricated evidence and presented perjured testimony in Leonard Peltier's prosecution;
There has been no reliable evidence of Mr. Peltier's responsibility for the fatal shots, as the FBI continues to allege. Despite the corrupt practices of the FBI, the Parole Commission asserts that Leonard Peltier's parole at this juncture would "depreciate the seriousness" of his conduct and/or "promote disrespect for the law."
Saturday, June 6, 2009
Indigenous People Assaulted in Brazilian Land Grab
The market forces of globalization are invading the Amazon, hastening the demise of the forest and thwarting its most committed stewards. In the past three decades, hundreds of people have died in land wars; countless others endure fear and uncertainty, their lives threatened by those who profit from the theft of timber and land. In this Wild West frontier of guns, chain saws, and bulldozers, government agents are often corrupt and ineffective—or ill-equipped and outmatched. Now, industrial-scale soybean producers are joining loggers and cattle ranchers in the land grab, speeding up destruction and further fragmenting the great Brazilian wilderness.
In the time it takes to read this article, an area of Brazil's rain forest larger than 200 football fields will have been destroyed.
In the time it takes to read this article, an area of Brazil's rain forest larger than 200 football fields will have been destroyed.
Wednesday, May 13, 2009
What It's like to Be Native American in the New Millennium
By I HAVE RETURNED!
The Native American culture has slowly began to disappear from the minds of many Americans today. While we struggle to maintain our heritage in this new era, the more that has happened to contain the idea that we actually still exist.
As I sit and watch television or read the paper, I see less and less about anything dealing with my nationality. It always seems that the only times that Native Americans are even noticed is either in film, during a political rally as we fight for our rights and our land, or at the end of a punchline when a joke is being told. While there has been a lot said about how 'special' we are in the eyes of politicians, businessmen, and celebrities as our stories are told through documentaries and other means, the point still remains that many believe that we are a 'vanishing race'. As I notice these things, I have also began to notice that there is even less understanding today than there was in the 1800's.
There is less that is being explained or examined, and the very facts and realities that come with being Native American are becoming drastically distorted, as our history is told by others who may not know the history as well as we do. While there may be those of Native American lineage that tell the stories and history that have been passed down through the ages, it is treated as a footnote rather than any true knowledge that may come from those who were on the land before Christopher Columbus touched our shores.
In school, we are taught to revere the race and to respect their culture in all things. Whether it be their spirituality, their lifestyle, or even something as small as the way they talk and dress, this is respect that has not been given out of respect, but rather out of fear. If there is fear, it also raises other negative emotions such as doubt, anger, and even indifference as the way they would like history to be told to them is in the fashion that they are accustomed to, and this may be why there is so little tolerance for Native Americans today, for this ideology that we are one specific thing may be clouding the thinking of those that study history or perhaps write books about history.
Being a Native American myself, I have witnessed and understood these things at a very early age. In my own hometown, I was known as the 'guy with the Native American mother' and in reverse, 'the woman with the Indian kids'. While this may seem like an insult to many that are of Native American lineage, the facts still remain that it is a typical view. Native Americans today are still viewed in some ways as the same Indians that we saw in the Wild West pictures of old, where we dressed up in war paint and made funny noises that were supposed to sound like war cries as we approached the wagon trains that carried settlers and shot them down taking their scalps and their women. While the film industry may be taking long strides in dispelling these myths, unfortunately it still does not change the overall view. It's as the old saying goes :'The more something changes, the more it stays the same.'
Now, since we are past the year 2000, the view has not changed but slightly, but only for one simple reason: it is that we are already forgotten or would like to be. The only reason that we are seen to remain is because of the feeling that we are to be pitied and that something is owed to us, if not only for political correctness. Where the reality begins and ends is that the Native Americans are being given a fair shake in the eyes of the politically correct by giving us voice within Congress and we are allowed to perform ceremonies for Washington senators or foreign dignitaries, (and not to mention opening gambling casinos.) While this may allow my culture to be represented, it still does not say that we are still here and still around.
CBS several years ago visited a study that showed where Native Americans were placed within importance within the job market, and not surpisingly, out of four they had placed fourth, meaning that they are always the last that are to be considered. Then, we have to petition to hold special events, such as powwows, which are most of time held on college campuses or at rodeos as nothing more than a 'small cultural event' that is to be included next to larger festivities that seem to take more precedence. Then, we cannot forget the newest ad campaign for the Native American College Fund: 'If I stay on the res'. From what I have seen with these ads, it almost feels like the people that helped make the ad are trying to present an idea that the only place that we would be welcome is on reservations, which were only placed as a matter of what I call 'crowd control' since the 1800's to keep Native Americans under the advisement of the laws and the wishes of the government of that time. So, what truly has changed?
With all of the museums, ceremonies, and other Native American things that have been presented as a sign of good faith to those that are not Native American, the shadow of fear still remains active. At times, it makes me ask myself if there has been nothing done but a smokescreen placed up just in order to remain politically correct so that we will not have to be dealt with in the future. We play the game according to the rules, and yet Native American society still makes us ask for things, such as the bodies of our dead ancestors so that we may rebury them in their appointed places, and with the current legal system, that has already been proven to take at least twenty years or more.
When I see museums on TV that show Native American artifacts, I think to myself what would my ancestors have thought about this? Archaeologists and anthropologists are always looking to understand Native Americans in many ways, and yet they spend less time talking to those that are Native American and instead digging up artifacts and mummies that have been taken from ceremonial grounds in the name of science. It makes me wonder at times why this is not done for any other nationality other than my own.
As I walk through this life, I know that much of society has believed that my heritage is a dying race, and that soon they will no longer have to worry about the protests and court hearings that have occurred in order to maintain my heritage's history. I still feel the stares as I walk down the street, and when people do talk of my heritage and what it means, they often look to 'Dances With Wolves' as a reference and see if it makes any sense to me. I give them the best answers that I can, but I know that movies are no means of understanding what it is to be who I am. Native Americans are not how we dress, how we have church, how we talk and walk, or even how we approach others when we try to forge friendships and new acquaintances. being a Native American is a lot more, and this is where I often see my conflict every day as I walk down my street and watch the eyes as they gaze at me.
Being Native American is not about what we do, it's who we are. It's about how we talk to people, and how we see the corporeal on a different level than most typical religious ideologies. It's about ecology, and how we treat the planet. It's about family, and how we treat our spouses and kids and how we raise them. The sum of these parts: it's about life. Ntive Americans are no different than any other nationality, as all nationalities are unique in their own respect. Now, while many do view us as different, it is only as different as one chooses to make it. While we may have all of the negative aspects like anyone else, such as gambling, alcoholism, and drugs, it doesn't change that we are in truth not all that different.
Being a Native American in this day and age has proven to be harder than the last few centuries, as many people look at me and ask me one question that I know that I can answer, but simply decide it's not worth the time: 'What nationality are you anyway?'
The Native American culture has slowly began to disappear from the minds of many Americans today. While we struggle to maintain our heritage in this new era, the more that has happened to contain the idea that we actually still exist.
As I sit and watch television or read the paper, I see less and less about anything dealing with my nationality. It always seems that the only times that Native Americans are even noticed is either in film, during a political rally as we fight for our rights and our land, or at the end of a punchline when a joke is being told. While there has been a lot said about how 'special' we are in the eyes of politicians, businessmen, and celebrities as our stories are told through documentaries and other means, the point still remains that many believe that we are a 'vanishing race'. As I notice these things, I have also began to notice that there is even less understanding today than there was in the 1800's.
There is less that is being explained or examined, and the very facts and realities that come with being Native American are becoming drastically distorted, as our history is told by others who may not know the history as well as we do. While there may be those of Native American lineage that tell the stories and history that have been passed down through the ages, it is treated as a footnote rather than any true knowledge that may come from those who were on the land before Christopher Columbus touched our shores.
In school, we are taught to revere the race and to respect their culture in all things. Whether it be their spirituality, their lifestyle, or even something as small as the way they talk and dress, this is respect that has not been given out of respect, but rather out of fear. If there is fear, it also raises other negative emotions such as doubt, anger, and even indifference as the way they would like history to be told to them is in the fashion that they are accustomed to, and this may be why there is so little tolerance for Native Americans today, for this ideology that we are one specific thing may be clouding the thinking of those that study history or perhaps write books about history.
Being a Native American myself, I have witnessed and understood these things at a very early age. In my own hometown, I was known as the 'guy with the Native American mother' and in reverse, 'the woman with the Indian kids'. While this may seem like an insult to many that are of Native American lineage, the facts still remain that it is a typical view. Native Americans today are still viewed in some ways as the same Indians that we saw in the Wild West pictures of old, where we dressed up in war paint and made funny noises that were supposed to sound like war cries as we approached the wagon trains that carried settlers and shot them down taking their scalps and their women. While the film industry may be taking long strides in dispelling these myths, unfortunately it still does not change the overall view. It's as the old saying goes :'The more something changes, the more it stays the same.'
Now, since we are past the year 2000, the view has not changed but slightly, but only for one simple reason: it is that we are already forgotten or would like to be. The only reason that we are seen to remain is because of the feeling that we are to be pitied and that something is owed to us, if not only for political correctness. Where the reality begins and ends is that the Native Americans are being given a fair shake in the eyes of the politically correct by giving us voice within Congress and we are allowed to perform ceremonies for Washington senators or foreign dignitaries, (and not to mention opening gambling casinos.) While this may allow my culture to be represented, it still does not say that we are still here and still around.
CBS several years ago visited a study that showed where Native Americans were placed within importance within the job market, and not surpisingly, out of four they had placed fourth, meaning that they are always the last that are to be considered. Then, we have to petition to hold special events, such as powwows, which are most of time held on college campuses or at rodeos as nothing more than a 'small cultural event' that is to be included next to larger festivities that seem to take more precedence. Then, we cannot forget the newest ad campaign for the Native American College Fund: 'If I stay on the res'. From what I have seen with these ads, it almost feels like the people that helped make the ad are trying to present an idea that the only place that we would be welcome is on reservations, which were only placed as a matter of what I call 'crowd control' since the 1800's to keep Native Americans under the advisement of the laws and the wishes of the government of that time. So, what truly has changed?
With all of the museums, ceremonies, and other Native American things that have been presented as a sign of good faith to those that are not Native American, the shadow of fear still remains active. At times, it makes me ask myself if there has been nothing done but a smokescreen placed up just in order to remain politically correct so that we will not have to be dealt with in the future. We play the game according to the rules, and yet Native American society still makes us ask for things, such as the bodies of our dead ancestors so that we may rebury them in their appointed places, and with the current legal system, that has already been proven to take at least twenty years or more.
When I see museums on TV that show Native American artifacts, I think to myself what would my ancestors have thought about this? Archaeologists and anthropologists are always looking to understand Native Americans in many ways, and yet they spend less time talking to those that are Native American and instead digging up artifacts and mummies that have been taken from ceremonial grounds in the name of science. It makes me wonder at times why this is not done for any other nationality other than my own.
As I walk through this life, I know that much of society has believed that my heritage is a dying race, and that soon they will no longer have to worry about the protests and court hearings that have occurred in order to maintain my heritage's history. I still feel the stares as I walk down the street, and when people do talk of my heritage and what it means, they often look to 'Dances With Wolves' as a reference and see if it makes any sense to me. I give them the best answers that I can, but I know that movies are no means of understanding what it is to be who I am. Native Americans are not how we dress, how we have church, how we talk and walk, or even how we approach others when we try to forge friendships and new acquaintances. being a Native American is a lot more, and this is where I often see my conflict every day as I walk down my street and watch the eyes as they gaze at me.
Being Native American is not about what we do, it's who we are. It's about how we talk to people, and how we see the corporeal on a different level than most typical religious ideologies. It's about ecology, and how we treat the planet. It's about family, and how we treat our spouses and kids and how we raise them. The sum of these parts: it's about life. Ntive Americans are no different than any other nationality, as all nationalities are unique in their own respect. Now, while many do view us as different, it is only as different as one chooses to make it. While we may have all of the negative aspects like anyone else, such as gambling, alcoholism, and drugs, it doesn't change that we are in truth not all that different.
Being a Native American in this day and age has proven to be harder than the last few centuries, as many people look at me and ask me one question that I know that I can answer, but simply decide it's not worth the time: 'What nationality are you anyway?'
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