After taking this course I have become more aware of the struggles of a chapter in history I thought was over. I didn’t release of the injustices that the Native people fight every day, and the struggles they share with common non-natives. Alcoholism, suicide, and sexual assault can been see in all communities and societies throughout the world; however they run a tad more uncontrolled in the Native world.
I have learned to appreciate the tradition, though I am may not completely understand it. I have taken on the burden of representation or the luxury of advocacy (for the little I know and can do). For example, during Halloween, friends that dressed as Indians or Eskimos I told them of the offensive nature of their outfits.
I have taken an interest in Native law as well as the unequal representation Natives have in the US government and policy making bodies. Andrea Smith’s Conquest has left a mark in my Native American Education.
December 15, 2008
December 11, 2008
Images of of crime against natives!
American Indian expereince per capita rates of violence which are more than twice those of the US resident population.
1 violent crime for every 4 persons (ages 18-24)
The rate of violent crime experienced by American Indian women is neraly 50% higher than that reported by black males.
On a per capita basis, American Indians had a rate of prison incarceration about 38% higher than the national rate.
854 American Indians were convicted in Federal court- 9% for murder and 20 % for rape.*** Asian and black victims of violence were more likely than American Indian or white victims to have reported a robbery.
About half (52%) of the violent crimes committed against Amercian Indians occured among those age 12-24 yeas.
Nearly 6 in 10 of the violent crimes experienced by American Indians had been committed against males, similar to the national distribution.
White's make up 60% of the offenders that have committed some sort of crime against the Native.
The Twin T-P's, which was a landmark on Aurora for more than half a century, is one greasy spoon author Robin Shannon would resurrect.
Clark's Twin T-Ps, the one on Aurora. It was a cool place to stop and just go have breakfast, lunch or dinner, and bring in friends who were coming in from out of town. It served family meals at a reasonable price.
It's interesting to me that such a identifiable ethinic marker could be loved and exploited by all. This resturant was opened in 1937 and only closed due to a kitchen fire in 2000. Meaning that even in the new millienum it was okay to venture to Twin T-P's to grab some cheap grubb... Interesting!
Teaching Indian Languages preserves heritage, too!
Lynda V. Maps
Seattle Times staff reporter
December 11, 2008
Full article can be viewed at: http://seattletimes.nwsource.com/html/localnews/2008493591_language11m0.html
Recently the Seattle Times published an article recognizing the Tulalipa Tribe for their contribution to education. The Tulalipa Elementary school is one of many public schools that offer different Native languages as a foreign language option.
There are some where like 16 native languages still active in Washington. A few of the languages being taught in k-12 throughout the state are: Makah, Okanagan, Klallam, Quileute, Lushootseed.
In 2006-07 school year there were 14 instructors were certified by different tribes to speak their language. It has speculated that before Christopher Columbus’s arrival there was over 300 languages spoken. Today there is an estimated 175 indigenous languages still spoken.
In the Tulalip Elementary school over 80% of their students’ identify as Native American. Because of the success of the program as well as the race against time, the Native Community is compiling dictionary of their oral languages. For the first time in Native history their will be a documented history of culture and language for further generation to learn from.
Seattle Times staff reporter
December 11, 2008
Full article can be viewed at: http://seattletimes.nwsource.com/html/localnews/2008493591_language11m0.html
Recently the Seattle Times published an article recognizing the Tulalipa Tribe for their contribution to education. The Tulalipa Elementary school is one of many public schools that offer different Native languages as a foreign language option.
There are some where like 16 native languages still active in Washington. A few of the languages being taught in k-12 throughout the state are: Makah, Okanagan, Klallam, Quileute, Lushootseed.
In 2006-07 school year there were 14 instructors were certified by different tribes to speak their language. It has speculated that before Christopher Columbus’s arrival there was over 300 languages spoken. Today there is an estimated 175 indigenous languages still spoken.
In the Tulalip Elementary school over 80% of their students’ identify as Native American. Because of the success of the program as well as the race against time, the Native Community is compiling dictionary of their oral languages. For the first time in Native history their will be a documented history of culture and language for further generation to learn from.
LaFortune: GLBTQ Awareness
Richard LaFortune, meaning little man, an Eskimo from Bethel Alaska came to our campus to speak on the GLBTQ awareness within Native American society. He spoke of his background and his most recent presentation at the 20th anniversary of the International Two Spirit Gathering. This convention, held in Minnesota, focused on tolerance and acceptance.
LaFortune spoke out about how in the 200 plus languages on the Native World, the terms for gender are endless, whereas in the Western Languages (United States and Canada) generally have no words to address the gender spectrum. He uses the Navajo’s language as an example of Native sense of gender; the Navajo’s have over 15 different genders.
The term Two Spirit was officially adopted in 1990. Two Spirit is explained as masculine and feminine identity in one body. LaFortune points out that the Non-Native world believes that all humans happen because of a union of man and women. All babies are first female and then develop from there. He also narrows down the confusion of Native and Western clashes in gender. Western views gender as sexuality, whereas the Native views gender as spirituality. Before1990 the transgender Indian was labeled as berdache, a Persian term meaning young kept boy for sexual purpose. This term excluded many persons of two spirit identity and after a three year struggle the Native GLBT was successful in changing the term.
LaFortune claims the Native GLBT movement is different from that of the Gay Liberation Movement because within the Native Community gay marriage is prohibited as well as adoption for gay couples. There have been many conflicts with the United States government and Native World in recognition for gay marriage and adoption. The Native Community stays strong citing their sovereignty from the Untied States; the only legal Native gay couple resides in Oklahoma after they successful won their case and acknowledgement in Untied States Supreme Court. The Native GLBT are more concerned about suicide and drug abuse among their GLBT (as well as hetero native) youth as well as education. Also, within the Native world, two spirited people were allowed and expected to adopt orphaned children.
Boarding schools was also a topic of discussion for LaFortune. Since the schools were ran by Western people under the cloak of religion. The binary structure of gender was forced upon the Native youth being held captive. The concept of Original Sin was literally beaten into the Native youth, though their spirituality did not believe or recognize that concept.
When coining the term God, Christians have one word. Where as, the Navajo’s call their supreme being Nutley which is a word that embodies a spectrum of genders. And in the Hebrew language “El-o-hem” when translated literally means God-she-they. Thus, proving throughout history and languages that God has a name that means more then just the traditional Western binary gender view.
LaFortune spoke out about how in the 200 plus languages on the Native World, the terms for gender are endless, whereas in the Western Languages (United States and Canada) generally have no words to address the gender spectrum. He uses the Navajo’s language as an example of Native sense of gender; the Navajo’s have over 15 different genders.
The term Two Spirit was officially adopted in 1990. Two Spirit is explained as masculine and feminine identity in one body. LaFortune points out that the Non-Native world believes that all humans happen because of a union of man and women. All babies are first female and then develop from there. He also narrows down the confusion of Native and Western clashes in gender. Western views gender as sexuality, whereas the Native views gender as spirituality. Before1990 the transgender Indian was labeled as berdache, a Persian term meaning young kept boy for sexual purpose. This term excluded many persons of two spirit identity and after a three year struggle the Native GLBT was successful in changing the term.
LaFortune claims the Native GLBT movement is different from that of the Gay Liberation Movement because within the Native Community gay marriage is prohibited as well as adoption for gay couples. There have been many conflicts with the United States government and Native World in recognition for gay marriage and adoption. The Native Community stays strong citing their sovereignty from the Untied States; the only legal Native gay couple resides in Oklahoma after they successful won their case and acknowledgement in Untied States Supreme Court. The Native GLBT are more concerned about suicide and drug abuse among their GLBT (as well as hetero native) youth as well as education. Also, within the Native world, two spirited people were allowed and expected to adopt orphaned children.
Boarding schools was also a topic of discussion for LaFortune. Since the schools were ran by Western people under the cloak of religion. The binary structure of gender was forced upon the Native youth being held captive. The concept of Original Sin was literally beaten into the Native youth, though their spirituality did not believe or recognize that concept.
When coining the term God, Christians have one word. Where as, the Navajo’s call their supreme being Nutley which is a word that embodies a spectrum of genders. And in the Hebrew language “El-o-hem” when translated literally means God-she-they. Thus, proving throughout history and languages that God has a name that means more then just the traditional Western binary gender view.
October 6, 2008
Conquest ~ Andrea Smith
Smith’s book sheds light on the inherently oppressive definitions of sexual violence, especially towards indigenous women. Sexual violence is a tool. It can be traced back to colonial times. It enforces the patriarchy and colonial goals, of exploration of the Native community.
Sexual violence destroys people (and communities), it destroys their sense of identity, their understanding of a person. This violence is a tool for genocide. It labels indigenous people as “rapable”. For example, environmental racism targets Native women. Because of government land confiscation of native communities and because of environmental population, native women are feeling the effect. Their bodies, are being poisoned, their families being pulled apart and so.
“The project of colonial sexual violence established the ideology the Native bodies are inherently violable—and by extension, that Native lands are also inherently violable”. Sexual violence on Native women is an attack on her identity as well as an attack on her being Native; reinforcing the colonial thought that it is a sin to be Indian.
Sexual violence destroys people (and communities), it destroys their sense of identity, their understanding of a person. This violence is a tool for genocide. It labels indigenous people as “rapable”. For example, environmental racism targets Native women. Because of government land confiscation of native communities and because of environmental population, native women are feeling the effect. Their bodies, are being poisoned, their families being pulled apart and so.
“The project of colonial sexual violence established the ideology the Native bodies are inherently violable—and by extension, that Native lands are also inherently violable”. Sexual violence on Native women is an attack on her identity as well as an attack on her being Native; reinforcing the colonial thought that it is a sin to be Indian.
Gender in Inuit Society
Eskimo-ian society, from a western perspective, depicts the Inuit women as lower status then men. The women were in complete domination of their male relatives. However, women are equal to men, just not the same. Meaning their tasks and responsibilities are designed to their skill set, such as skin work and household maintenance.
In some Inuit societies, wives are only used for sex. The men spend most of their days with other men. Their wives serve the purpose of having children, raising children, keeping the house and pleasing the man. A wives importance rest on her ability to complete her task.
However, Inuit women, though under complete domination of their male relatives, are relatively free. The men have little to no reason to interfere with woman’s conduct of her chores (i.e. the household) as long as it meets her husband’s standard.
Though, women usually exercised little to no control over their sexual habits, women could no take a husband she did not want. Furthermore, she could divorce him by simply packing her things and leaving. A woman and her children still maintain rights to the ex-husband’s clan/family.
In some Inuit societies, wives are only used for sex. The men spend most of their days with other men. Their wives serve the purpose of having children, raising children, keeping the house and pleasing the man. A wives importance rest on her ability to complete her task.
However, Inuit women, though under complete domination of their male relatives, are relatively free. The men have little to no reason to interfere with woman’s conduct of her chores (i.e. the household) as long as it meets her husband’s standard.
Though, women usually exercised little to no control over their sexual habits, women could no take a husband she did not want. Furthermore, she could divorce him by simply packing her things and leaving. A woman and her children still maintain rights to the ex-husband’s clan/family.
The Five Sexes: Why Make and Female are not Enough
I found this article interesting because it is about a subject that rarely gets discussed. In the U.S. mainstream society there are only two sexes which, according to Anne, defies nature. This article challenges the status quo and argues that sex is a continuum that does not conform to the binary system of the US.
Currently, 4% of the births in the US are intersexual. The infant usually always is medically treated for the biological defect. Anne presents this subject as if the doctors are medically policing the intersexual infants, forcing conformity into the binary sexual system. Anne doesn’t seem to object too much to this practice, but later in the article she explains that most intersexual beings do not want to be medically changed. They are more worried about developing some sort of aliment, or disease.
Currently, 4% of the births in the US are intersexual. The infant usually always is medically treated for the biological defect. Anne presents this subject as if the doctors are medically policing the intersexual infants, forcing conformity into the binary sexual system. Anne doesn’t seem to object too much to this practice, but later in the article she explains that most intersexual beings do not want to be medically changed. They are more worried about developing some sort of aliment, or disease.
September 22, 2008
Unsettling Settler Societies: Miscegenation as Nation building: Indian and Immigrant women in Mexico. ~Natividad Gutierrz
This article discusses the fusion on two cultures in Mexico: the Spanish and the Native. This mixer of culture brought with it the mixer of it’s people. The offspring that sprung from the union of this fusion are called mestizo.
Mestizo has evolved over time. It is the rejuvenation of culture and respect of and the rights to land. The pride shown by this now ever growing group has countered the government in Mexico. They believe there should be a redefinition of the traditional relationships between the state and indigenous people. This proposition was in hopes of destroying the practice of discrimination and the state’s neglect of development around the issue of indigenous identity. Today’s Mexico stresses the survival of the indigenous societies, thus creating a unified nation.
With the fusion of these cultures, a class structure has developed. There are three levels/classes for women in Mexico. The status is usually unchangeable and determines your educational opportunities and role with the society. Native women are looked to with more respect because of their close ties to their tribes. The keep their native tongue, tradition and culture alive. These carry the burden of their people into the current context of society, completely aware of their marginalization within the system. These women are fighting their rights, to land and life.
Mestizo has evolved over time. It is the rejuvenation of culture and respect of and the rights to land. The pride shown by this now ever growing group has countered the government in Mexico. They believe there should be a redefinition of the traditional relationships between the state and indigenous people. This proposition was in hopes of destroying the practice of discrimination and the state’s neglect of development around the issue of indigenous identity. Today’s Mexico stresses the survival of the indigenous societies, thus creating a unified nation.
With the fusion of these cultures, a class structure has developed. There are three levels/classes for women in Mexico. The status is usually unchangeable and determines your educational opportunities and role with the society. Native women are looked to with more respect because of their close ties to their tribes. The keep their native tongue, tradition and culture alive. These carry the burden of their people into the current context of society, completely aware of their marginalization within the system. These women are fighting their rights, to land and life.
Unsettling Settler Societies: Gender, Racializing and Classifying: Settler Colonization in the United States, 1590-1990 ~ Dolores Janiewski
This article identified 4 major cultural groups living within the borders of the United States. Though, there are many more the author choices to analyze these four groups: Native American, Mexican American, African American, and Euro-American.
When the United States was colonized it isolated the “other”. The other was anyone that was not with, and thus did not gain citizenship. This lack in assimilation to the National Identity aided in the “others” survival within the borders of America.
When reading the experiences, expectations and roles that these groups had with America, a common thread bond them together; the women’s role. Throughout all four ethnic groups the women were expected and had control or authority over the domestic chores of the household. “ wives owed their husbands obedience and smooth operation of the household in return for the financial support needed to purchase the necessities if the life” (pg. 139).
When the United States was colonized it isolated the “other”. The other was anyone that was not with, and thus did not gain citizenship. This lack in assimilation to the National Identity aided in the “others” survival within the borders of America.
When reading the experiences, expectations and roles that these groups had with America, a common thread bond them together; the women’s role. Throughout all four ethnic groups the women were expected and had control or authority over the domestic chores of the household. “ wives owed their husbands obedience and smooth operation of the household in return for the financial support needed to purchase the necessities if the life” (pg. 139).
September 21, 2008
Unsettling Settlers Society: the fractous politics of a settler society: canada, Ch.4
I found it interesting that to this day Quebec hasn’t signed the Canadian Constitutions. It wanted more provincial autonomy and power then what the Federal Government was proposing. I was under the impression that all providence either: all providences had signed the constitution and acknowledged the nation, or had their own providential constitution that reinforced that providence’s identity and values.
In the colonization of Canada, the mindset was British. The new nation took on the British identity, in turn leaving out the aboriginal people as well as the French. The Charelottetown Accord was proposed to help address the rejection on the aboriginal people in the colonization period. This Accord had a “Canada Clause” which expressed the fundamental Canadian values, which included the aboriginals and distinct societies. Thus, creating a 3rd government within the borders of Canada, this allowed aboriginals’ to governor themselves. This Accord was voted down by Canada.
Basically, Canada has a fragmented political culture due to the lack of national unity. Canada’s many races, immigrants, aboriginals and native cultures have distorted the national identity, or lack there of.
In the colonization of Canada, the mindset was British. The new nation took on the British identity, in turn leaving out the aboriginal people as well as the French. The Charelottetown Accord was proposed to help address the rejection on the aboriginal people in the colonization period. This Accord had a “Canada Clause” which expressed the fundamental Canadian values, which included the aboriginals and distinct societies. Thus, creating a 3rd government within the borders of Canada, this allowed aboriginals’ to governor themselves. This Accord was voted down by Canada.
Basically, Canada has a fragmented political culture due to the lack of national unity. Canada’s many races, immigrants, aboriginals and native cultures have distorted the national identity, or lack there of.
September 15, 2008
Indian Women as Cultural Mediators ~ Clara Kidwell
Kidwell’s article addresses the historical insufficiencies of the depiction of Native American women in United States history (i.e. Pocahontas, Sacagawea, and Nancy Ward). After a brief history lesson of their mythical as well as actual life stories, Kidwell asks if we will ever know who these women truly were, what were their motivates, what was their intent.
Within this article, Kidwell uses, reoccurring terms for these women to describe their roles with the native society as well as the new colonial context. Labels such translator, diplomat, mediator, and a sign of peace are strong indicators that the role of the native women was one of importance to not only the white man but the tribe as well. Why is it then that only a few such women are glorified in U.S. history?
I also found it interesting in reference to Pocahontas and Sacagawea’s stories that these “powerful” women were seen as possessions by both the tribes they came from and by the white settler as well, yet in history are depicted as independent women that tamed the west and guided a civilization into the wild. Women, and in particular native women, have always been balancing a life in the context of an object to more recently a subject.
Within this article, Kidwell uses, reoccurring terms for these women to describe their roles with the native society as well as the new colonial context. Labels such translator, diplomat, mediator, and a sign of peace are strong indicators that the role of the native women was one of importance to not only the white man but the tribe as well. Why is it then that only a few such women are glorified in U.S. history?
I also found it interesting in reference to Pocahontas and Sacagawea’s stories that these “powerful” women were seen as possessions by both the tribes they came from and by the white settler as well, yet in history are depicted as independent women that tamed the west and guided a civilization into the wild. Women, and in particular native women, have always been balancing a life in the context of an object to more recently a subject.
September 8, 2008
The “Squaw Drudge” ~ a prime index of savagism
Before reading this article my understanding of savagism was based off of my exposures to popular cultural (i.e. Disney’s Pocahontas, and Dr. Quinn Medicine Women). To be savagism, in my understanding prior to this reading, was to disposed and driven to war or violence; to be consumed with the natural order of the earth in all perspectives of one’s life. However after reading this article I have learned that perhaps savagism is different then the picture painted by the television shows I had watched.
David D. Smith’s article defines savagism by giving excerpts from a variety of writings and paintings from the time period of North America’s colonization. I am particularly interested in examining and discussing three quotes from this article that believe hit at the basics of Smith’s articles.
Meriwether Lewis in M’Vickar 1847 writes, “Where women can aid in procuring food, they are treated with more equality, and their importance is proportioned to the share which that in the labour.” Lewis is referring to the native women he observed in his expedition. Within the native’s society every person has a role, including women. Though to the White colonizer the role of a woman is not seen as labours, and the depiction of native men hunting and fishing seemed as idle play not hard work. Thus a conflict of gender roles began. The lady of leisure was what white women aspired to be as well as set the standard for a civilized nation. To put a woman to hard work was seen as savage and degrading in eyes of the White Westerner, but as a sign of respect and value in the native world.
Theodore Roosevelt (1936) had this view on civilization, “No high order of civilization is possible without the advancement and independence of women; and in fact, the present progress of each nation and people from the utmost degradation to the highest enlightenment, can be fairly and accurately measured by the condition of its women.” It would follow, that a woman that is consulted and an integral part of her society would indicate a higher level of civilization then a culture that had no use or purpose for the woman. In my interpretation of Roosevelt’s quote, a society that consults with its women is more advanced then one that caters or requires them to be idle.
Orison Marden (in Wyllie 1954) a leading publicist for the gospel of success believes, “The genius which has accomplished great things in the world, as a rule, is the genius for downright hard work, persistent drudgery. This is the genius that had transformed the world, and led civilization from the rude devices of the Hottentots to the glorious achievements of our own century.” Marden himself is endorsing hard work. Hard work from all citizens will bring the world success.
From these quotes it seems to follow that women are cherished when they fulfill their duties. The lady of leisure is a luxury role that many Western women could never attain because to survive and to uphold society everyone has a role to play. The elite few whom attain the status were, in the eyes of the native, the ones that deserve less respect and resources an example of culture clash.
David D. Smith’s article defines savagism by giving excerpts from a variety of writings and paintings from the time period of North America’s colonization. I am particularly interested in examining and discussing three quotes from this article that believe hit at the basics of Smith’s articles.
Meriwether Lewis in M’Vickar 1847 writes, “Where women can aid in procuring food, they are treated with more equality, and their importance is proportioned to the share which that in the labour.” Lewis is referring to the native women he observed in his expedition. Within the native’s society every person has a role, including women. Though to the White colonizer the role of a woman is not seen as labours, and the depiction of native men hunting and fishing seemed as idle play not hard work. Thus a conflict of gender roles began. The lady of leisure was what white women aspired to be as well as set the standard for a civilized nation. To put a woman to hard work was seen as savage and degrading in eyes of the White Westerner, but as a sign of respect and value in the native world.
Theodore Roosevelt (1936) had this view on civilization, “No high order of civilization is possible without the advancement and independence of women; and in fact, the present progress of each nation and people from the utmost degradation to the highest enlightenment, can be fairly and accurately measured by the condition of its women.” It would follow, that a woman that is consulted and an integral part of her society would indicate a higher level of civilization then a culture that had no use or purpose for the woman. In my interpretation of Roosevelt’s quote, a society that consults with its women is more advanced then one that caters or requires them to be idle.
Orison Marden (in Wyllie 1954) a leading publicist for the gospel of success believes, “The genius which has accomplished great things in the world, as a rule, is the genius for downright hard work, persistent drudgery. This is the genius that had transformed the world, and led civilization from the rude devices of the Hottentots to the glorious achievements of our own century.” Marden himself is endorsing hard work. Hard work from all citizens will bring the world success.
From these quotes it seems to follow that women are cherished when they fulfill their duties. The lady of leisure is a luxury role that many Western women could never attain because to survive and to uphold society everyone has a role to play. The elite few whom attain the status were, in the eyes of the native, the ones that deserve less respect and resources an example of culture clash.
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