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jalwhite
jalwhite:

tw: suicide
Entire Indian tribe threatens to commit mass suicide after Brazil court rules they must leave sacred burial land
A entire tribe of 170 Indians have vowed to commit mass suicide after a court in Brazil ruled they must leave what they believe is sacred land, it was reported today.
The community of 50 men, 50 women and 70 children from the Guarani-kaiowa tribe are camped inside a ranch in Brazil’s southern state of Mato Grosso do Sul.
The Indians claim the land has been the graveyard of their ancestors for centuries, according to Brazil’s Indigenous Missionary Council (CIMI).
A Guarani Indian family ride a horse-drawn cart in southern Brazil in 2004. The Indians claim the disputed land has been the graveyard of their ancestors for centuries
But this week, Judge Henrique Bonachela upheld a petition made by the ranch’s owner to have the tribe evicted from the land.
He decreed a fine of £150 for every day the tribe remains on the land, on the banks of Brazil’s Joguico River.
A spokesman for the tribe today said they do not intend to fight the judge’s decision but would rather die on the land than be made to leave.
And in a letter the tribe called on the Brazilian government to respect their wishes to be buried there along with their ancestors.
It read: ‘Because of this historic fact, we would prefer to die and be buried together with our ancestors right here where we are now.
‘We ask, one time for all, for the government to decree our extinction as a tribe, and to send tractors to dig a big hole and there to throw our dead bodies.
‘We have all decided that we will not leave this place, neither alive nor dead.’

Battle: A spokesman for the tribe said they do not intend to fight the judge’s decision but would rather die on the land than be made to leave.



Remote: The tribe is camped inside a ranch in Brazil’s southern state of Mato Grosso do Sul


A spokesman for CIMI described the development as of ‘exceptional seriousness’.
And Federal Deputy Sarney Filho warned of the ‘extremely worrying’ situation.
In a letter to Brazil’s Justice Minsitry, he wrote: ‘This tribe has had its culture and lands attacked for centuries. They could now go down in history as being the tribe which wiped themselves out by committing collective suicide.
‘We must take the necessary measures to avert the worst.’
Indian tribes in southern Brazil have for years been fighting for the country to recognise their traditional lands, many of which now belong to farmers and rich landowners.

jalwhite:

tw: suicide

Entire Indian tribe threatens to commit mass suicide after Brazil court rules they must leave sacred burial land

A entire tribe of 170 Indians have vowed to commit mass suicide after a court in Brazil ruled they must leave what they believe is sacred land, it was reported today.

The community of 50 men, 50 women and 70 children from the Guarani-kaiowa tribe are camped inside a ranch in Brazil’s southern state of Mato Grosso do Sul.

The Indians claim the land has been the graveyard of their ancestors for centuries, according to Brazil’s Indigenous Missionary Council (CIMI).

A Guarani Indian family ride a horse-drawn cart in southern Brazil in 2004. The Indians claim the disputed land has been the graveyard of their ancestors for centuries

But this week, Judge Henrique Bonachela upheld a petition made by the ranch’s owner to have the tribe evicted from the land.

He decreed a fine of £150 for every day the tribe remains on the land, on the banks of Brazil’s Joguico River.

A spokesman for the tribe today said they do not intend to fight the judge’s decision but would rather die on the land than be made to leave.

And in a letter the tribe called on the Brazilian government to respect their wishes to be buried there along with their ancestors.

It read: ‘Because of this historic fact, we would prefer to die and be buried together with our ancestors right here where we are now.

‘We ask, one time for all, for the government to decree our extinction as a tribe, and to send tractors to dig a big hole and there to throw our dead bodies.

‘We have all decided that we will not leave this place, neither alive nor dead.’

Battle: A spokesman for the tribe said they do not intend to fight the judge’s decision but would rather die on the land than be made to leave.

Remote: The tribe is camped inside a ranch in Brazil’s southern state of Mato Grosso do Sul

A spokesman for CIMI described the development as of ‘exceptional seriousness’.

And Federal Deputy Sarney Filho warned of the ‘extremely worrying’ situation.

In a letter to Brazil’s Justice Minsitry, he wrote: ‘This tribe has had its culture and lands attacked for centuries. They could now go down in history as being the tribe which wiped themselves out by committing collective suicide.

‘We must take the necessary measures to avert the worst.’

Indian tribes in southern Brazil have for years been fighting for the country to recognise their traditional lands, many of which now belong to farmers and rich landowners.

(via spookyfluffaloforbossofmybutt)

The State and the American Indian: Who Gets the Child?

adailyriot:

In 1978 Congress enacted on of the most sweeping statutes in he field of Indian law, the Indian Child Welfare Act (ICWA). Prior to the ICWA, cases involving Indian children were resolved within the general framework of Indian law principles governing civil jurisdiction, that is, when all contacts were within Indian Country, tribal jurisdiction was exclusive, and when there were few reservation contacts, state courts possessed jurisdiction. This dominance of judge-made principles was altered by the ICWA, whose underlying premise was that Indian tribes as sovereign governments have a vital interest in any decision as to whether Indian children should be from their families. Upon enacting the ICWA, Congress declared that

it is the policy of this Nation to protect the best interests of Indian children and to promote the stability and security of Indian tribes and families by the establishment of minimum Federal standards for the removal of Indian children from their families and the placement of such children in foster or adoptive homes which will reflect the unique values of Indian culture.

The emphasis of the act was to make certain that the cultural values of Indian tribes were not denied the orphaned Indian child, and to further ensure that tribal government possessed the legal means for protecting its minor members. In so doing, Congress codified the disparate court decisions that had begun to form the body of Indian child welfare law, provided jurisdictional safeguards for tribal governments, and established an order of preference for the adoption and placement of Indian children. Congress specifically addressed its relationship with Indian tribes, Indian children, adn Indian culture when it acknowledged

that Congress, through statutes, treaties, and the general course of dealing with Indian tribes, has assumed the responsibility for the protection and preservation of Indian tribes; and that there is no resource that is more vital to the continued existence and integrity of Indian tribes that their children; that the United States has a direct interest, as trustee, in protecting Indian children who are members of or are eligible for membership in an Indian tribe and… that the states have often failed to recognize the essential tribal relations of Indian people and the cultural and social standards prevailing in Indian communities and families.

The Supreme Court, in upholding the constitutionality of the ICWA, followed precedents established in earlier court cases that recognized the unique status of Indian tribes as semi-sovereign nations dependent on the United States for protection. In 1832, Chief Justice of the Supreme Court John Marshall recognized American Indian tribes as “domestic, dependent nations” with full tribal sovereignty, having recognized territorial boundaries, within which their authority is subject only to congressional authority. This landmark legal case stated that “the treaties and laws of the United States contemplate the Indian territory as completely separated from  that of the states and provide that all intercourse with them [the Indian nations] will be carried on exclusively by the government of the union.

More than one hundred years later, in August 1970, President Richard Nixon stated before Congress that

it is long past time that the Indian policies of the Federal government begin to recognize and build upon the capacities and insights of the Indian people. The time has come to break decisively with the past and create the conditions for a new era in which the Indian future is determined by Indian acts and Indian decisions.

As the nation approaches the end of the twentieth century, and despite President Nixon’s admonition, the federal government still struggles with issues of extreme importance to American Indian people. One such question is, what entity will determine the future of Indian children who, through no fault of their own, enter into the Anglo American child-placement system? In this essay, I will address several questions arising from the passage of the ICWA, court cases, and presidential proclamations. Why did Congress recognize that Indian tribes require special treatment and continue to recognize statues and treaties made during the sixteenth, seventeenth, and eighteenth centuries, most of which have been abrogated by the U.S. government? Why were American Indians, as an ethnic group, given special treatment at all? Why was the American Indian perceived differently and accorded special treatment and specific legislation? What was considered to be special about the Indian child? Why did Indian children need to be protected? From what, from whom, and why? why were Indian children singled out and not other children? Why does the United States Recognize the need for “the protection and preservation of Indian tribes and their resources”?

To answer these questions, I provide a brief but important review of the evolution of state policy toward the American Indian from the development of the you United States to the passage and implementation if the ICWA. I then answer the question, Who gets the Indian child?

(check out the article)

(via rematiration-deactivated2013111)

Native People Are Still Being Misinterpreted and Misunderstood - ICTMN.com

adailyriot:

In an attempt to expose a character flaw in Elizabeth Warren, Scott Brown revealed his own. During their debate Scott Brown said: “Look at her; as you can see, she doesn’t look Indian.” Suzan Shown Harjo’s recent column lays it out precisely how both candidates have walked back and sullied the discourse concerning Native Peoples. Their clash has put the ignorance and ugliness that continues to plague Indian Country once again on the world stage.

Native Peoples face the never-ending torrent of racial stereotypes, misconceptions and sports logos. When Natives are discussed outside of cultural understanding, there is the caricature of the intrepid warrior making his last stand, the government dependent and the victimized Indian who needs to be saved. Or simply the belief that Natives don’t exist.

At the nucleus of this abridged definition lies a host of complex issues that are inextricably linked to long-standing issues Indians continue to confront while many others ignore.

Fueling that insidious trope is centuries of warped inculcations making the North America Indian the last vestige of racism without consequence.

However I would argue that today, the vast majority of these affronts and inaccuracies are out of ignorance. I believe most people of all walks of life are reasonable when presented with new information. But evidence suggests there is a portion of the population unwilling to separate from an ethnocentric state of mind. This lends credence to our present dilemma and continues to keep the grounds of bigotry fertile.

The American workplace, schools and other public venues have promoted the “diversity” philosophy but persist to sorely lack in the understanding and education of Native Peoples of this land.

Recently while I was among colleagues, I learned of two terms. Just when I thought I heard them all, I was introduced to: “Indian runs” and the “Tonto dance.” No, they weren’t in the same conversation but the same day. They were said by people I respect and consider friends. Though I didn’t know what these terms meant, my intuition was not far off when surmising they were derogatory, baseless or just plain stupid.

I knew my friends didn’t make these remarks just to offend me. There was something else occurring that goes to the heart of the problem: there is a shocking number of non-Natives from G.E.D to Ph.D level who don’t have the slightest clue about the original inhabitants of this land. This is a shameful fact.

There are certainly numerous reasons for that but in order for a worthy reciprocity to take place, our plight must be taken from the surreal to the tangible.

It must be noted here, Indians are not one size fits all. Some Natives may not take issue with such terms or mascots. I enjoy laughing at good Indian jokes. Those incidents occurred while everyone was having a good time socializing. Nobody seemed to have a problem with the terms except me, the Indian in the room.

So at that moment, I asked myself: Do I confront them, and change the mood from jovial to admonition? A teaching moment?

The answer was yes. In order to eliminate those archaic false tales, a new and factual account needs to be put in its place. Surely though, that could be a laborious task. On another occasion a non-native person told me he can “speak Indian.” But after listening to him “speak,” I was certain it was in Klingon. But being a huge Star Trek fan, I restrained my comment and figured this guy had just been smoking far too many dilithium crystals.

To a more disturbing incident: several months ago I was giving a talk at a nearby university when during the Q&A segment a gentleman stood up and asked:

“Why are all Indians drunks and gambling addicts?”

In a pure human to human moment they all seem to recoil in embarrassment that a fellow classmate would insult a guest who came to share in his culture.

Nonetheless I calmly responded to the student: ‘That is false. As you can see I’m not a drunk, nor do I even drink. Secondly, I haven’t gambled since I was 12 years old when my older brother Charles won my jar of pennies in a bingo game.’

As an aside my observation of the audience was confirmed at the conclusion of the lecture. That student’s fellow classmates sharply addressed him.

After over a decade of public speaking I’ve had to respond to some bizarre and outlandish questions but this gentleman’s calumny was by far the worst.

But talk about turning corn into succotash; his savage remarks provided a stellar example of the depth of prejudice that still lingers within Indian country. But on the contrary, the hundreds of other students in attendance underscored an intrinsic connection to all life in a unifying expression of civility: It’s not okay to offend people.

What all those examples illustrate is that this dilemma has numerous facets that must be earnestly addressed by all.

Every culture has their own unique narrative but they all should merge at the cross roads of understanding and equal veneration. It should be imperative citizens become more proactive in learning about the country they call home.

Although there remains many concerns to tackle, Natives are at an exciting and progressive time in all aspects of society. And a compliment of mutual respect is essential.

Thankfully we have seen a move in that direction but much more needs to be done.

Larry Spotted Crow Mann is a writer, performer, Nipmuck cultural educator and citizen of the Nipmuck tribe of Massachusetts. He was applauded for his role in the PBS Native American film, We Shall Remain, directed by Chris Eyre, and In 2010 his poetry was a winner in the Memscapes Journal of Fine Arts. His recent book, Tales from The Whispering Basket continues to receive excellent reviews.



(via rematiration-deactivated2013111)

selchieproductions

Please educate meeeeeeeeeeeeeeeeeeee

deluxvivens:

selchieproductions:

“We did initially reach out to the Jokkmokk community when creating our event to ensure we had their blessing in our representation of them, which we received before moving forward with our event. We have always admired the Sami and are keen for any opportunities to open a dialogue with the community and its leaders to ensure there is no misrepresentation or ill feeling. If you could provide a contact address then we would happily discuss this with you further.” — LaplandUK

Some observations:

  • If you’ve been in touch with the Jokkmokk community, how is it that you need us to provide you with contact details to members of our community?
  • If you’ve been in touch with the Jokkmokk community, would you mind showing me where they - who are they more specifically? - where they gave you the right to use traditional Saami clothes from another area in order to misrepresent our cultures?
  • “The [implied homogenous Saami] community and its leaders”.
  • “a contact address”
  • that awkward moment when actual Saami complain and you want them to put you in touch with “our leaders”

“We have always admired the Sami”

So this sentence right here lets me know these people cant even be dealt with.

But really the entire response is a catalogue of fail.

(via deluxvivens-deactivated20130417)

Native Americans Expose the Adoption Era and Repair Its Devastation - ICTMN.com

adailyriot:

I’m an angry Indian,” Roger St. John, Sisseton Wahpeton Oyate, told the First Nations Repatriation Institute’s second annual adult adoptees summit. The elite panel included child-welfare specialists, judges, lawyers, community activists and scholars. The most important experts, according to the organization’s founder/director, Sandra White Hawk, Rosebud Sioux Tribe, were adult adoptees—such as St. John—who related their experiences at the three-day meeting at the University of Minnesota, Twin Cities in St. Paul.

“I’m more than glad to tell you I’m pissed off,” continued St. John, a 49-year-old truck driver with dark hair pulled back in a ponytail. “I was the youngest of 16 children, grabbed at the age of 4, along with three older brothers—no paperwork, nothing. The other kids in the family escaped because they took off.” Soon, St. John and his siblings ended up in New York City at Thanksgiving time. The year was 1966: “We were on the front page of the newspaper, along with lots of good talk about the holiday and adoption. We were brought up without our culture, which took a terrible toll on our lives. I grew up angry and miserable.”

St. John’s experience was replicated all over Indian country in the mid-to-late 20th century. The boarding-school era that had begun in the late 1800s was winding down and the abusive residential schools set up to isolate and assimilate Native children were being closed down or turned over to the tribes, a process that was largely completed by the 1970s. Meanwhile, another means of separating Native children from their communities was gathering steam.

The Indian Adoption Project was a federal program that acquired Indian children from 1958 to 1967 with the help of the prestigious Child Welfare League of America; a successor organization, the Adoption Resource Exchange of North America, functioned from 1966 until the early 1970s. Churches were also involved. In the Southwest, the Church of Jesus Christ of Latter Day Saints took thousands of Navajo children to live in Mormon homes and work on Mormon farms, and the Catholic Church and other Christian denominations swept many more Indian youngsters into residential institutions they ran nationwide, from which some children were then fostered or adopted out. As many as one third of Indian children were separated from their families between 1941 and 1967, according to a 1976 report by the Association on American Indian Affairs.

“People have heard of the boarding-school era and know it was bad, but they don’t know our adoption era even exists,” said White Hawk, who was taken from her family on the Rosebud reservation as a toddler in the mid-1950s. “A few small studies of adult adoptees have been done, and we’re just learning how to talk about what happened. We need think tanks and conferences and scientific research to explore what occurred and how it affected us.”

Then, White Hawk said, that information can inform current Indian child-welfare cases. “When experts take the stand to testify in a child-welfare hearing [about placement of a child or termination of parental rights, for example], they need academic backup to explain the relationship between, for example, suicide and being disconnected from your culture,” she explained. “The courts want Ph.D.-level research to back up what we tell them.”

A paper by Carol Locust, Cherokee, describes Native adoptees suffering from what she calls Split Feather Syndrome—the damage caused by loss of tribal identity and growing up “different” in an inhospitable world. Lost Bird is another term researchers have used to refer to the group, recalling one of the earliest Indian adoptees. A Lakota infant who survived the 1890 massacre at Wounded Knee sheltered by the frozen corpse of her mother was claimed as a war trophy by a general who named her Lost Bird, according to her biographer, Renée Sansome Flood in Lost Bird of Wounded Knee.

Thanks to copious newspaper coverage of the massacre and its aftermath, Lost Bird became her generation’s celebrity adoptee, but fame did not save her from a fate that was a harbinger for too many Native children. She endured intolerance and isolation, and when she rebelled as a teenager, was shipped back to her birth family, where she no longer fit in. After a stint in Buffalo Bill’s Wild West Show and the loss of three children—two died and she gave away the third, according to Flood—Lost Bird was felled by influenza in 1920, at the age of 30. “Throughout her life of prejudice, exploitation, poverty, misunderstanding and disease, she never gave up hope that one day she would find out where she really belonged,” Flood wrote.

At the summits and other events White Hawk has organized or spoken at since 2003, modern-day adoptees have recounted their dramatic life journeys, sometimes for the first time. “The stories vary from the most abusive to the most beautiful, but that’s not the point,” she said. “Even in loving families, Native adoptees live without a sense of who they are. Love doesn’t provide identity.”

“I never felt sorry for myself,” said St. John, “but if I ever got hurt, it wounded me to my soul, because I felt no one was there for me.” In recent years, he has found his birth mother and connected emotionally with his adoptive parents. “They were so young, in their 20s, when a priest convinced them to adopt four Sioux boys from South Dakota. It was too much—for all of us.”

LO RES FEA Photo ADoption 03 TerryCross2 270x241 Native Americans Expose the Adoption Era and Repair Its Devastation

Cross says child-welfare workers too often ignore the large support network for Native children.

During the adoption era almost any issue—from minor to serious—could precipitate the loss of an Indian child. Two Native people interviewed prior to the summit said they were separated from their families after hospital stays as young children, one for a rash, the other for tuberculosis. A third was seized at his baby-sitter’s home; when his mother tried to rescue him, she was jailed, he said. A fourth recalled that he was taken after his father died, though his mother did not want to give him up. A fifth described being snatched, along with siblings, because his grandfather was a medicine man who wouldn’t give up his traditional ways. As in St. John’s case, no home studies or comparable investigations appear to have been done to support the removals. “Indians had no way to stop white people from taking their kids,” said yet another interviewee. “We had no rights.”

Eighty-five percent of the Native children removed from their families from 1941 to 1967 were placed in non-Indian homes or institutions, said the Association on American Indian Affairs report. The aim, said White Hawk, was assimilation and extinction of the tribes as entities, as their younger generations were removed, year after year—just as it had been with the boarding schools.

“We can’t be afraid to use words like genocide,” said summit participant Anita Fineday, White Earth Band of Ojibwe, managing director of Casey Family Programs’ Indian child-welfare programs and a former chief judge at White Earth Tribal Nation. “The endgame, the official federal policy, was that the tribes wouldn’t exist.”

As Native adoptees struggle to recover their identities, some have trouble accessing their original birth certificates. Many states seal adoption records to protect the confidentiality of the process. “In a state that does this, you have to be a detective to find out where you’re from,” said White Hawk.

Or lucky. According to Sharon Whiterabbit, Ho-Chunk Nation, a business consultant and internationally known rights advocate, the son she’d given up as a teen mother found her because he lost his social security number. To get a new one, he had to petition the courts for his original birth certificate and, using the information he found there, tracked her down.

Could something be done on a tribal level to keep adoption records open and available for those who want them? Whiterabbit asked the group. This summit was about solutions, as well as problems, and Fineday had an answer: “Tribes have a right to know their members, so we can demand the records. We’re not requesting, though. We’re demanding. At White Earth, we were successful with this tack in a couple of cases. When the [adoption] documents arrived, I got goose bumps.”

Carrie Imus, director of social services for and former chairwoman of the Hualapai Tribal Nation, suggested that tribes do pre-enrollment of children who are being adopted out, to ease their return.

According to Terry Cross, Seneca Nation of Indians and founder and executive director of the National Indian Child Welfare Association, nontribal child-welfare workers usually did not recognize the large support network that Native children enjoy: “In the 1950s, 1960s and 1970s, children were removed from Indian families because auntie was taking care of them, and the system called that neglect. But it was simply a different cultural way of meeting the child’s needs. To this day, social workers who remove Native children don’t know what an Indian family is and what supports are available

LO RES FEA Photo Adoption 02 Sandra WhiteHawk 270x336 Native Americans Expose the Adoption Era and Repair Its Devastation

White Hawk says courts demand quality research.

in the extended family and tribe.”

Decades of stolen children caused unresolved personal and community-wide grief and high rates of alcoholism, suicide and other social ills that stalk individuals and tribes to this day. “It took me years to realize nothing was wrong with me and the response I had to the trauma I’d experienced as an adoptee,” said Sandra Davidson, White Earth Band of Ojibwe and a program manager for Praxis International, a nonprofit dedicated to eliminating violence toward women and children.

Often referred to as “historical trauma,” the pain can’t be cured with quick-fix programs, said Cross. “In Canada, we looked at places where suicide is the highest, and it’s where the culture is most broken down,” he said. “In such cases, do you start suicide-prevention programs, or do you restore balance in the community through more self-governance? I have found that unless you change a community systemically, you can’t affect the symptoms of imbalance, such as suicide.”

Linear thinking—see a problem, apply a solution—is ineffective, he added. “Mainstream society’s services are so fractured. Medical doctors get the body, psychologists get the mind, judges get the social context, and clergy get the spirit. But, in fact, we are all whole people, and real solutions have to address that.”

Cross pointed to the sweat lodge as a way of caring for the whole person. “It’s done in groups and includes teachers, stories and protocols for how to conduct oneself, which relate to the social context,” he said. “You sweat, and you experience aromatic herbs, which heal the body; you participate in prayers and songs, which are in the realm of spirit; and when you come out, you feel better and have moments of clarity that are aspects of mind.”

That type of healing is required for entire communities, as well as for individuals, and is a part of what Cross called the “remembering” of indigenous cultures. Colonization has pulled indigenous cultures apart worldwide, as colonizers have taken land and resources. “They also usurp sovereignty and attack spirituality,” he said. “The last item is removal of children to educate them in the language and worldview of the colonizer. Now, though, we Native people are remembering our traditions and remembering our communities. We’re healing from within.”

The adoptees’ stories must be articulated so they can heal, so their communities can be restored, and so the experiences can help remedy Indian country’s ongoing child-welfare crisis, said White Hawk. The percentage of Native children cared for outside the home remains disproportionately high across the nation, despite the Indian Child Welfare Act (ICWA), a 1978 law that sought to ameliorate the situation—but has yet to do so. In Alaska, Native children make up 18 percent of the child population but 55 percent of the children in foster care; in South Dakota, Indian kids are 15 percent of the state’s youngsters, but 53 percent of those in foster care. Other states topping the list for skewed numbers include Minnesota—where the overrepresentation of Native kids in foster care increased substantially from 2004 to 2009—Montana, Nebraska and North Dakota.

Another summit attendee, Gina Jackson, Te-Moak Tribe of Western Shoshone Indians, is educating judges through a model-court program of the National Council of Juvenile and Family Court Judges, in Nevada. The program helps jurists understand ICWA and relevant best practices. “We’ve signed up 66 jurisdictions and will help them work for compliance,” she said.

Education of the judiciary is crucial, said Arizona state judge Kathleen Quigley: “ICWA cases are not the bulk of a judge’s work, so many are not familiar with the law.” And the concept of the “active efforts” needed under ICWA to find and notify a child’s tribe of a possible removal from the family is not dealt with sufficiently in case law, she said.

“At this meeting, it has been critical for me to hear from folks who’ve been in the system and to understand how being taken from their families and communities affected their lives,” Jackson said. “I want everyone who works with kids and families to hear these voices.” Michael Petoskey, Grand Traverse Band of Ottawa and Chippewa Indians and chief judge of the Pokagon Band of Potawatomi Indians, agreed. “Thank you for sharing your stories,” he told the survivors of the adoption era. “We judges may underestimate the impact on people’s lives when we terminate parental rights.”

“Your saying that is medicine for those of us who’ve been through this,” White Hawk responded. Going forward, the repatriation institute will work to affect policy and will organize a day of prayer and healing for Friday, November 2, 2012. “We’re hoping to have events at state capitols nationwide,” said George McCauley, Omaha, head of the Institute’s board of directors.

Jerry Dearly, the renowned Oglala Lakota storyteller and educator who serves as White Hawk’s advisor, informed the group that healing is about identity, understood on a profound level. “You have to find out who you really are, who you really were,” he said. “Go to a quiet place where it’s just you and the Creator. All of us are beautiful, but you have to believe in yourself.”

“Now I have cancer and am waiting for an operation,” St. John told the summit. “But I believe in myself, and I can survive anything.”

Funding for this story was provided by the George Polk Program for Investigative Reporting.



(via rematiration-deactivated2013111)

lastrealindians
weetz:

savage-rose-burlesque:

juxtapose-me:

tsaucey:

sipala:

lastrealindians:



“Some one had the audacity to vandalize property on the Mandan Hidatsa Arikara Nation (Ft. Berthold Rez, ND) by spraypainting “Fu*k Indians” on a dumpster on Highway 22 near Mandaree, ND. This photo is making its way around via forwards among the thousands of MHA members.” ~Chase Iron Eyes





UGH WHAT THE FUCK



Ignorant little tits, that’s all they are! 

I would have thought this was in the Canadian prairies. Frig people. 

Son of a cunt, Batman!

POST RACIAL SOCIETY GUYS

weetz:

savage-rose-burlesque:

juxtapose-me:

tsaucey:

sipala:

lastrealindians:

“Some one had the audacity to vandalize property on the Mandan Hidatsa Arikara Nation (Ft. Berthold Rez, ND) by spraypainting “Fu*k Indians” on a dumpster on Highway 22 near Mandaree, ND. This photo is making its way around via forwards among the thousands of MHA members.” ~Chase Iron Eyes
UGH WHAT THE FUCK

Ignorant little tits, that’s all they are! 

I would have thought this was in the Canadian prairies. Frig people. 

Son of a cunt, Batman!

POST RACIAL SOCIETY GUYS

(via ihavethisblog)

People often ask why so many Indians choose to continue living on reservations. The answer is complex, but much of it has to do with the determination of Indians to preserve their ancestral lands and their communities, religion, and traditions, many of which are tied to those lands. While millions of people migrated to this country in order to assimilate into it, Indian tribes have resisted assimilation, have a strong desire to maintain their unique culture, and have fought for autonomy and independence.

Stephen L. Pevar, The Rights of Indians and Tribes, Fourth Edition (via adailyriot)

(via rematiration-deactivated2013111)

nd-ndn
nd-ndn:

Sandra Yellowhorn (Cree)  in costume for DANCING EARTH- ‘Walking at the Edge of Water’. Sandra is from the Bigstone Cree Nation in Northern Alberta, Canada. She has fifteen years experience in ten international styles of dance.

nd-ndn:

Sandra Yellowhorn (Cree) in costume for DANCING EARTH- ‘Walking at the Edge of Water’. Sandra is from the Bigstone Cree Nation in Northern Alberta, Canada. She has fifteen years experience in ten international styles of dance.

(via moniquill)

nd-ndn
nd-ndn:

Nimkii Osawamick (Ojibwe) in costume for DANCING EARTH- ‘Walking at the Edge of Water.’

nd-ndn:

Nimkii Osawamick (Ojibwe) in costume for DANCING EARTH- ‘Walking at the Edge of Water.’

(via moniquill)

alostbird

Unamused Wes Studi and James McDaniel meme

Unamused Wes Studi and James McDaniel meme

(via masteradept)