Monday, April 29, 2013

Wilma Mankiller

Hearing Wilma Mankiller speak was a wonderful way to finish this course in Native American history as she touched upon many of the things we have been reading about, almost as if synched chronologically with our research conducted throughout the course.
 http://www.thebluegrassspecial.com/archive/2010/may10/imagesmay10/wilma-mankiller5.jpg
Wilma talked about the devastating effects of land allotment in the past, why there are Tribal Governments inside the territory of the United States. Wilma then explained how there were peaceful, semi-autonomous governments as well as Confederacies like the Haudenosaunee long before any Europeans had "discovered" the new world. Wilma also talked about the power of women in Native American cultures such as the Navaho women and their "control" over their society.

I also found the story of Wilma Mankiller's name interesting. Her ancestor in the 1700's wrote not his actual name down in the census, but what most closely could be translated to "Mankiller" in English!    

***What I found most interesting from this talk was the story about a Comanche woman who says that she doesn't live in "two worlds" for she is in the Comanche world, always. Even if she is meeting with the President of the United states or the Queen of England, she is still "filtering" all of the things she is hearing through the Comanche values which is the culture imbedded within her being. Following this, Wilma noted that just because people may look similar, and dress similar and live in similar looking houses, their values and their view of the world can be very different.

Her concluding portion of her speech was a positive look at how various Nations were bringing their languages and culture back through education.

Wilma says she believes that after what her people have been through, there is nothing that they cannot handle that the Creator would throw at them. She is looking towards the future, without tears in her eyes, to see her people living in peace 500 years from now.

It was a pleasure hearing her speak.
This video can be found here:

Saturday, April 20, 2013

Resource Review - Onondaga Nation -



 
1)               The Source I reviewed is Onondaga Nation - People of the Hills. http://www.onondaganation.org/land/complaint.html.
 

I looked closely at this particular page because it has been created by the Native American Nation of the Onondaga who is part of the Haudenosaunee or Iroquois which is where I reside. The perspective it is meant to convey, I believe, is that there is still a lack of respect for Native peoples who reside on reserved land. The reason there is this frustration with the government and corporations is because of pollution and the lack of responsibility for the actions of those at fault.  From this site we find the following:

The Nation and its people have a unique spiritual, cultural, and historic relationship with the land, which is embodied in Gayanashagowa, the Great Law of Peace. This relationship goes far beyond federal and state legal concepts of ownership, possession or legal rights. The people are one with the land, and consider themselves stewards of it. It is the duty of the Nation’s leaders to work for a healing of this land, to protect it, and to pass it on to future generations. The Onondaga Nation brings this action on behalf of its people in the hope that it may hasten the process of reconciliation and bring lasting justice, peace, and respect among all who inhabit the area. (www.onondaganation.org/land/complaint.html)

I feel like this is evidence of such maltreatment and a lack of respect for Native Americans that is reflected by something I found in American Indians and U.S. Politics by John Meyer. In the final chapter of this book we find the following,

In 1985, in one of the leading cases in environmental law, the Ninth Circuit Court of Appeals observed, “Indian reservations may be considered as potential locations for hazardous waste disposal sites… because they are often remote from heavily populated areas.” To those in dominant culture, Indian Country is still sparsely inhabited by rude hunters. The environment of Native lands can be sacrificed to the greater good of society because both they and those who inhabit them are of lesser value than more densely “settle” areas (Meyer, 186).
by Oren Lyons

As we can see in Meyer, “The environment of Native lands can be sacrificed to the greater good of society” (Meyer, 186). This disposition spreads the devaluing prejudice view of Native peoples as savage, or of a lesser value than those of European Americans.

We currently have a cleanup in process in Onondaga Lake as it has been polluted to such an extent that it was at one point the most polluted lake in the world and has held second place for quite some time.

2)                  I believe these web sources were put in this course for review because they are created by Native people themselves. It is much easier to find opinions of Native American life created by people other than Native Americans. It is important that we find resources that are created by Native Americans so we hear their voice. The European American voice has dominated and suppressed or misconstrued the voice of Native peoples ever since their arrival centuries ago. I believe Onondaganation.org is a quality academic website as it is information relayed from those in the Onondaga Nation expressing their culture and continual fight for sovereignty and protection of their land. A piece of their history can be found on the site. Here is an excerpt illustrating the joining together of the 5 Nations, “They replanted the tree and the Peacemaker placed an eagle on top to warn the Haudenosaunee (People of the Longhouse) of any dangers to this great peace. The Hiawatha wampum belt was made to record the event of the Five nations joining together in peace. Each nation is represented with the Onondagas symbolized in the great white Tree of Peace” (Onondaganation.org/aboutus/history.html).

Tree of Peace
3)                  This information has changed my perception of reality as a whole. I had not seen what is happening under the radar in terms of pollution effects on Native peoples and the land that is rightfully theirs to live on. It is it seems, in hindsight, a continuation of the devaluing of Native Americans and their culture. It is as if they are the unseen and unheard people in our own country (which was rightfully theirs). The right to live the way they intend to live, off the land and equally with the land is and has been denied from them by way of negative impacts from industrial development and government expansion. In other words, the greed and ethnocentric intolerance for native peoples is still here today and the Onondaga are voicing their experiences with injustices served to them.




Work cited

Meyer, John M.. American Indians and U.S. politics: a companion reader. Westport, Conn.:Praeger, 2002.   Print.

Onondaga Nation - People of the Hills."Onondaga Nation - People of the Hills”. N.p., n.d. Web.14 Apr. 2013. <http://www.onondaganation.org/land/complaint.html


All images found at the link below:
*All images found at: http://www.onondaganation.org/aboutus/history.html

Wednesday, March 20, 2013

Academic Journal Blog: Module 2 Link Review

After reviewing the links from Module 2 in the course "First Peoples of America" I found one particularly interesting. This link takes us to the apocalyptic myths belonging to my focal group, the Pawnee.
http://www.firstpeople.us/FP-Html-Legends/Pawnee-Acopalyptic-Myth-Pawnee.html

The following quote is one of three myths presented in the above cited website (I added an original image I made in adobe photoshop for a visual accommodation):

"The command for the final destruction of the world is in the hands of the four gods of the directions. The West will issue the command that the world be destroyed and the East will obey. Then the stars in heaven will fall to the new earth and become people. The people left in this world at the time of destruction will fly high into the sky and become stars themselves."

Image above copyright Joshua T. Jessen (2013)
Many Native American cultures shared a belief that there are people living in the sky and the first people have come from the sky. It makes me think about how much "wonder" the night sky must have brought to the native peoples and to people all over the world for that matter. 

The influence that the night sky has had on people (or the sun) and their various beliefs is something of interest for me. In the New Testament in the Bible there was the all important star of Bethlehem which (apparently) led the wise men to the new born Jesus. 

It is of no surprise to me that stars have played important roles in various religions because during the creation of these religions (which try to explain the un-explainable) incorporating something that is awe inspiring (comets & constellations), sometimes scary (meteors), and most importantly un-explainable (anything in the sky before people started using deductive reasoning and tools to help them make sense of it all) seamlessly fits the bill. 

Spirits can appear to be un-touchable, un-graspable, beyond the limits of mankind. Stars share these same qualities and can conveniently be linked with other things unknown and "divine" hence the beliefs of native peoples and the evolution of religion in general. 

Work cited:

"Native American Indian Legends - Pawnee Acopalyptic Myth - Pawnee." First People of America and Canada - Native American Indians. Turtle Island. Legends, Treaties, Clipart.. N.p., n.d. Web. 20 Mar. 2013. <http://www.firstpeople.us/FP-Html-Legends/Pawnee-Acopalyptic-Myth-Pawnee.html>.

Cazenovia Museum: Makings of the Iroqouis

"Mocassins of smoked deerhide with beaded appliques. 
Iroquois, made for the tourist trade. Circa 1880."

"Wall pocket in the form of a woman's boot with elaborate beading. Iroquois. Last 1/4 19th c.

"Bone harpoon. Iroquois. Prehistoric."

A Trip to the Cazenovia Museum

I recently went on a trip to the Cazenovia Museum. I found some very interesting artifacts while I was there. See images below:
"Pipe of clay with human figure."
Iroquois. New York State. Prehistoric.

"Flint arrowheads and tools of various types, ages and areas."

"Basket with human figures. Pima (Arizona). Late 19th c. "

Interesting Findings

While reading through Mark Sutton's An Introduction to Native North America, and other readings such as Everything You Wanted to know about Indians but were Afraid to Ask by Anton Truer. I found some interesting things about the native cultures of this land I live on. 

One thing important to note are the misconceptions I and many of us have on the living arrangements of native groups. It is typical for one who has not learned of the real living environments of native groups to assume they lived in teepees. As seen in a prior posting about the Pueblo structures, native peoples lived in a variety of complex structures. The Haudenosaunee lived in long houses (which is actually what their name translates to "People of the Longhouse"). For an example of a Long House see below:

http://americanindianshistory.blogspot.com/2011/08/native-american-indian-houses.html

More on houses can be found in Sutton. My focus group, the Pawnee, can be seen in a photograph with a lodge which was among "several hundred earth covered houses, each with 30-50 people" (Sutton, 268). There is also a large ceremonial structure found on page 254 in Sutton. Moreover, the Hopi Indians had advanced houses with fireplaces and underground homes as well as shown in a previous post showcasing the book Arrow to the Sun by Gerald McDermott. On page 70 in Sutton, we can see an illustration of a Unangan house on Unalaska Island drawn in 1778. These houses were built from driftwood and whale bone among other materials. 

Most of the general public simply does not know about the rich cultural differences among the First Peoples of North America. The "Indians lived in teepees" generalization is one misconception of many. 

I have found something interesting about the Pawnee, the group I have focused much research on. Instead of glorifying murdering their enemy, they participated in something called "counting coup." This practice entailed physically touching an enemy which gained the individual prowess and points (Sutton, 249). I just found this strange and interesting. 

Another note-able find about the Pawnee people is their fear of those who have been scalped and lived beyond that horrific experience. These people were allowed to do basically anything they wanted and were seen as "spiritual or powerful." If the community feared them too much the community sometimes decided to execute the individual (Sutton, 269). 


Works cited:

Sutton, Mark. 2012. An introduction to Native America. Boston: Pearson publishers. Print.

"American Indian's History: Native American Indian Houses, Illustrated." American Indian's History. N.p., n.d. Web. 20 Mar. 2013. <http://americanindianshistory.blogspot.com/2011/08/native-american-indian-houses.html>.

The Pawnee: Paintings by George Catlin


La-dóo-ke-a, Buffalo Bull, a Grand Pawnee Warrior
1832
George Catlin
Born: Wilkes-Barre, Pennsylvania 1796
Died: Jersey City, New Jersey 1872
oil on canvas
29 x 24 in. (73.7 x 60.9 cm)
Smithsonian American Art Museum
Gift of Mrs. Joseph Harrison, Jr.
1985.66.100
Not currently on view
http://americanart.si.edu/collections/search/artwork/?id=3945



La-wáh-he-coots-la-sháw-no, Brave Chief, a Skidi (Wolf) Pawnee
1832
George Catlin
Born: Wilkes-Barre, Pennsylvania 1796
Died: Jersey City, New Jersey 1872
oil on canvas
29 x 24 in. (73.7 x 60.9 cm)
Smithsonian American Art Museum
Gift of Mrs. Joseph Harrison, Jr.
1985.66.110
Not currently on view
http://americanart.si.edu/collections/search/artwork/?id=3936

Arrow to the Sun



The second book I came across was called Arrow to the Sun: A Pueblo Indian Tale, by Gerald McDermott. This book seemed to not only have an accurate depiction of a cosmological match between the cosmological link of a Sun God, but the building structures were accurately illustrated as well (see below)

In the story, which as you may be able to see from the pictures above is brightly colored and illustrated, there is a boy who is seen without a father and he becomes picked on when he is actually the sun of the Sun God. I found a connection between this premise and that of the Pawnee which is a native group I have been focusing my studies on. The connection is that anyone who was seen without a known father was considered an outcast. I felt sad for those people for they were among other outcasts which were comprised of lazy people and those who were being accused of witchcraft, and survivors of scalping who were actually considered very powerful and feared (Sutton, 269).



Work cited:

McDermott, Gerald. Arrow to the sun: a Pueblo Indian tale. New York: Viking Press, 1974. Print.

Sutton, Mark Q. An Introduction to Native North America. Boston: Pearson Publishers, 2012. Print.

"Pueblo Indian Dwellings." U.S. History Images. N.p., n.d. Web. 20 Mar. 2013. <http://ushistoryimages.com/pueblo-indian-dwellings.shtm>.

The Rough Faced Girl


As I was at the library for my Children's Literature class I stumbled across a few books of what appeared to be Native American origin. I first looked at The Rough Faced Girl by Rafe Martin and Illustrated by David Shannon. The only thing I could perceive as relating to the cosmology of the Algonquin or the Haudenosaunee (the setting of this story is on the shores of Lake Ontario) was the invisible being (either), or God in the sky in the story (Haudenosaunee). Even that though was not entirely in line with what I have found in Mark Q. Sutton's highlight of the Haudenosaunee in his book An Introduction of Native North America. 

The cosmology of the Haudenosaunee calls for people who once lived in the sky and a Chief and his daughter, Sky Woman, who eventually made the land and populated it (Sutton, 290-291). What follows is more of a line between good and evil.

We find the focus primarily on the girl who is without beauty (without external beauty that is) and scars on her face who is able to see the invisible God. Then after being able to see him she is married to him. This is a very brief summary.

This story appears to be based mainly on the story of Cinderella.  In any case my argument here is that this was probably taken as a story from Natives after it had been changed by them upon receiving it from the Europeans. According to the author of Ai-Ling Louie, the story of Cinderella actually originates thousands of years ago in China. So this story is arguably not of Native American origin.

I later found out that the story of Cinderella was indeed shared to the Native American Micmac community and later retold by Cyrus MacMillan (1882-1953). Sutton argues whether or not this story ever was even told before contact which is precisely my argument here, that it most likely was not (Stahl, 541-542).

Works cited:

Bernikow, Louise. "Cinderella. “Crosscurrents of Children’s Literature. 1.J.D. Stahl. Oxford: Oxford University Press, 2007.133-140. Print.

Hanlon, Tina L., Keyser, Elizabeth L., and Stahl, J.D. Crosscurrents in Children’s Literature: An Anthology of Texts and Criticisms. Oxford University P, 2007. Print.

Louie, Ai-Ling. Yeh-Shen: A Cinderella Story from China. New York: The Putnam Publishing Group, 1982. Print.

Martin, Rafe. The Rough-Faced Girl. New York: G. P. Putnam’s Sons, 1992. Print.



Sunday, February 17, 2013

Another Favorite Quote!


“You see, my brother, that the ruler has given us all that we need; the buffalo for food and clothing; the corn to eat with our dried meat; bows, arrows, knives and hoes; all the implements we need for killing meat, for cultivating the ground. We do not want your presents, and we do not want you to come into our country” (Nabokov, p. 40).

Nabokov, Peter: Native American Testimony, New York: Penguin Group, 1999

I will be sharing some of my favorite quotes. Here is the first of many:

When asked what Indians called North America before Columbus arrived, noted scholar Vine Deloria, Jr., simply replied, "Ours." (Truer, 2012. p. 7)







Images in the order that they appear:
http://americanart.si.edu/collections/search/artwork/?id=3914
http://americanart.si.edu/collections/search/artwork/?id=3922
http://americanart.si.edu/collections/search/artwork/?id=3928
http://americanart.si.edu/collections/search/artwork/?id=3972
http://americanart.si.edu/collections/search/artwork/?id=3980
http://americanart.si.edu/collections/search/artwork/?id=4011
http://americanart.si.edu/collections/search/artwork/?id=4048


Works Cited:
Treuer, Anton. Everything You Wanted to Know about Indians But Were Afraid to Ask. Minnesota Historical Society Press, 2012.

Response to Native American Plenary Session



1. What have you learned from the various perspectives presented in this video about Native American Month? How do you think this knowledge relates to what you are learning in this Module?

          It was very interesting to hear the real life impacts that sovereignty, alcoholism and the loss of cultural history has had on the individuals on the discussion panel found at http://vimeo.com/53705437. I was most deeply moved when I heard Brian Murphy recall the answer to a very important question. He asked someone, “What does it mean to you to be a Native American?” the individual replied, “I get money because I’m an Indian.” This deeply troubled him and my-self when I heard that response. The loss of identity is inseparable from that response.
         
          Brian also went on to briefly mention how alcoholism has “plagued” his people. I recall learning about how alcoholism is a deeply troubling problem when reading Native North America by Mark Sutton. I never knew that it was and has had such a negative impact on the Indigenous peoples of America. According to Sutton, “Alcoholism is the most serious health problem facing Indians today. In some tribes the rate of alcoholism is as high as 85 percent.” This I guess has never occurred to me because I am to my knowledge, rarely if ever in the company of Native Americans. I do wonder why this is. Brian went on to say in the discussion that “the oral history has been lost.”
         
          Brian also brought up an interesting point in response to the second question regarding the importance of celebrating Native American History month. He said that it is important for us (meaning his native group) to see themselves as a society, not as individuals. My thoughts would lead me to believe that the different living situations they have (where it was more communal and now more separate and individualized) only prevents the healthy continuation of an oral history living on and being passed down from generation to generation.
         
          Ann Garner made an interesting point in saying that by not being a Native she can only interpret artwork and stories and never really fully identify with them. Ann went on to talk about pro-active statements of Native American presence as opposed to how they must be saved or that they are dying out. Ann also shared a Wampum belt made by the Haudenosaunee people in 1664. I was intrigued when I learned about how the belt had two lines in it that symbolized canoes and they were gliding on the water in unison but were separate entities, neither one interfering with the path of the other. The message here is sovereignty, self determination and decolonization. When asked the question “Why is it important to celebrate Native American History month?”Ann said that she believes Non-Native peoples should help support sovereignty for the Native Americans.

          I also learned how Native peoples respected the land and lived in peace with it. Today’s society is driven by materialism and the connection to nature has been lost. Also an interesting note, the Ph. D. candidate mentioned her work with children and how they are typically the first and the last people to learn about Native Americans. This is sad and true from my experience. It is as if the topic is avoided or deemed not important enough by schools and the Federal Government.

          This knowledge relates to what we are learning in this module because we are hearing the viewpoints of Native Americans themselves and the impact the outside world has had on their world. It is a sad history to learn about and so much has been taken away from people so undeserving of the maltreatment they have had to endure to survive.

          It is easy to think about what I knew about the native peoples but it is hard to learn the real facts from the native people themselves. This is the knowledge that all people who reside on this land should know about. As one of the panelists said, “How can you teach American History without Native Americans?”

------------------------------------------------------------------------------------------------------------
1) What source did you review and who created it? What perspective do you think it is meant to convey? Provide at least one specific example and citation from the Module 01 online resources to support your opinions.

2) Why do you think these web resources where selected and put into this course and not others? What makes a quality academic website and do you think the website you reviewed is one? Provide at least one specific example and citation from the Module 01 online resources to support your opinions.

3) Has the information you have read thus far changed, in some way, your view of native communities? Provide at least one specific example and citation from the Module 01 online resources to support your opinions.

          The source I reviewed was http://vimeo.com/53705437. It was a panel that was trying to convey the importance of exposing the maltreatment of Native Americans and the importance of celebrating Native American History month. This link was most definitely chosen over others to give us a first-hand look at real native peoples and their real life struggles with the aforementioned issues including sovereignty, alcoholism, misrepresentation in education of the history of native peoples and the maltreatment of the land we live on by non-natives. The quality of this reference is very good as we have a panel discussion of those who are intimately involved with native and non-native relations.

          The information I received via this reference has brought to light the reality of the struggle native people are experiencing with alcoholism. This is foreign to me, even though I have come across this as well in Sutton’s book (cited above).



Works Cited:
Sutton, Mark. An Introduction to Native North America: Fourth Edition. Boston: Pearson, 2012. Print.
http://vimeo.com/53705437

Saturday, February 16, 2013