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.
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