Tuesday, April 30, 2013

Wilma Mankiller

Wilma Mankiller’s speech was extremely inspiring to listen too.  She is a strong woman who has endured much in her personal life, as well as the history she lives with being a Native American Cherokee woman.  Wilma Mankiller was a leader of the San Francisco Bay area Indians and for ten years, she was a Chief of the Cherokee Nation.  She has committed her life to her people, helping them, and particularly Native American youth.

In viewing this video, the intended audience is non-Natives.  Many of the topics Mankiller spoke about, I’ve already learned in reading Everything You Wanted to Know about Indians but Were Afraid to Ask, by Anton Treuer, and An Introduction to Native North America, by Mark Q. Sutton.  However, had I not read our texts, watched a plethora of videos, and researched using outside sources; I would’ve gained a lot of useful information from her video alone.        

Mankiller explains in depth about tribal governments, emphasizing that although Native Americans have shared experiences, there are individual differences between tribes.  For example, tribal governments differ; Cherokee and Navajos elect their leaders, but the Onondaga women install and remove their leaders.  Mankiller not only highlights differences between tribes and how they elect their governments, but she speaks about the political power of women in tribes, which dispels media stereotypes.  Women’s roles differ from in each tribe also; Navajo women once controlled the economy of the Navajo nation by owning and managing the livestock, and Cherokee women were consulted for important community matters.  

Mankiller speaks of when she was asked by someone why do Native Americans have their own tribal governments when there is the American government, and her answer was profound; she explained native Americans have had their own tribal governments for centuries before America came to be, and they were doing just fine managing internal and external affairs, like constructing peace and trade agreements between the tribes.   

When speaking about land allotments, Mankiller stated that individual allotments of tribal land had “a profound impact on the culture, economy, and life ways” of the [indigenous] people. Tribal governments only hold a fraction of land that was originally theirs and non-native people fail to realize that native people have given up “billions of acres of land” (YouTube).  I believe this is very powerful because those who have little knowledge about Native American history may underestimate how taking land from the indigenous people affected them in so many different ways.  I also think that putting the acquired land into a number like “billions of acres of land” gets peoples attention on how massive a takeover it was.

As a non-Native, I was a bit embarrassed when Mankiller spoke about a time when she was Cherokee Chief in Oklahoma and tourists would express curiosity or disappointment when they didn’t see Native Americans walking around in traditional ceremonial clothing as they expected to see. Not only is this ignorant, but I think it speaks to the larger issue of how uneducated non-Natives are about Native American culture.  However, the blame doesn’t lie solely on those tourists; mass media and movies have contributed to this mythical objectification of Native Americans, which has made them seem as if they aren’t like “us,” and are only identifiable when wearing traditional clothing. 

Mankiller goes on to talk about Native American culture and the tradition of storytelling.  I was very touched when she spoke about the profound loss generations can suffer when a tribal leader passes on.  She says when that happens, they lose thousands of years of tribal knowledge because oral stories are lost.  I can’t explain why that touched me so; perhaps because of the tradition, or because of the wealth gained from these stories, or even the generations they spanned.  Mankiller stating that emphasized how this tradition is so much a part of their history, that it made me realize that even though their land was stolen, culture and traditions almost broken, the one thing they could hold on to that couldn’t be stolen is/was the voices passing on their histories.

I absolutely loved when Mankiller spoke about peace and balance within which is gained from yearly ceremonies to let go of the noise in their minds.  This yearly ceremony of Cherokee tradition promotes a sense of “oneness and unity.”  This practice is not something that only Cherokees or Native Americans can do, it’s a tool that all people can use to gain focus and clarity, while letting go of past animosities and negative thoughts.  However, knowing that this is a Cherokee yearly tradition shows how balance and peace within is so very important to them as a people.  I suppose it’s how they are able to stay resilient as a people.

In looking to the future, Mankiller speaks of programs that promote literacy, health, and education.  She explains how her people and Native people as a whole are once again “thinking for themselves.”  With a history of doing as they were told by the U.S government,  it has taken hundreds of years for Native Americans to regain confidence in themselves as a whole, and practice activism to ensure that their people endure – and that endurance cannot happen unless they believe in themselves.  I know that makes it sound all too easy, but this has taken generations to achieve and get to a point where they believe in themselves again as they did pre-Columbian times. 


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

Treuer, Anton. Everything You Wanted to Know about indians but Were Afraid to Ask. Minn.: Borealis Books, 2012. Print.

Wilma Mankiller. 6 Feb 2006. Youtube. 30 April 2013.http://www.youtube.com/watch?v=jVLgwpHSYv0





Sunday, April 14, 2013

Module 3 Academic Journal Blog

I chose to review the American Indian Firm Institute (AIFI) website because I was intrigued to learn of creative opportunities for Native Americans.  We know that there are museums showcasing Native American artwork, which tells the story of their history and culture, but what about the creative market of the film industry which could bring the Native tradition of storytelling to the big screen? 

The American Indian Film Institute created this website and according to its mission statement, its goal is “to encourage Native filmmakers to bring to the broader media culture the Native voices, viewpoints and stories that have been historically excluded from mainstream media” (AIFI).  Another mission of the AIFI that I thought was crucial is their desire “to advocate tirelessly for authentic visual and work-force representations of Indians in the media” (AIFI).  I think this point is crucial because of the key work authentic.  How accurate can a film be about Native American history if it is created by non-Natives?  Can a non-Native person develop a film from Native people’s perspective?  Or is cultural bias inherent in a film created by a non-Native simply because s/he is non-Native?  I believe that a film can be created accurately when it is created in collaboration with Native Americans, however, why not promote the creation of films made by Native people themselves?  Also, I believe the AIFI promotes Native Americans in the film industry to explore all opportunities in media.      

I believe based on the mission statement of the AIFI, not only is this website conveying the perspective of the Native American, but I believe it’s purpose is also to integrate non-Natives and Natives in the film industry as well as engaging non-Native people into the culture and creativity of Native people.  AIFI states that its mission is to, “develop Indian and non-Indian audiences for this work.”   

I also like that the AIFI has a Tribal Touring Program which reaches hard to reach youth and exposes them to media arts and tools so that they too can learn about the different aspects of the film industry.  According to the AIFI website, “The program uses technology to attract youth (ages 13-20) to a sequential program that introduces them to media-making tools, gives them the experience of making films related to their own lives, and prepares them for work-career options in the media industry.”  Providing this tutoring program is an essential way to exposed teens to careers that they would otherwise never consider. 

I think this web resource was put into this module because we are now learning about contemporary issues in Native American culture.  We’ve moved through early history from pre-Columbian times, into first contact periods, followed by removal, relocation and reservation periods.  U.S. policies and treaties of the recent past, and contemporary issues have broadened our knowledge even further, so I believe in order to expand our knowledge further, why not learn about what is going on now to promote Native Americans in all aspects of today’s society?  The film industry makes billions of dollars per year, and Native Americans, like many other ethnic groups, are underrepresented in front of and behind the camera.  This is a great website to promote growth and opportunity to Native Americans.

The website has several of the qualities that make an academic resource credible, according to Guidelines for Evaluating the Academic Quality of Internet Resources (2002):  the information is up-to-date, timely, and maintained; the resources’ links work; the resource site has proper grammar/text; the site is easy to use and readable; and it provides accessible contact for questions and feedback through an address, telephone number, or email link - this website provides two telephone numbers and a mailing address.

My view on native communities has changed; I’ve learned even more than I had in our last module.  Native American culture is not on my mind as I go through life every day, however, now when I am faced with questions from my children, or when I ask my high school daughter what she’s learned this year in history, I am able to add to her knowledge with more information then I had growing up (unfortunately the information my daughter receives now is not much different from what I learned, and she’s learned more from me exposing her to this course than she has throughout her schooling).  Having reviewed this website and others, stereotypes that are reinforced by the media are eliminated from my mind because I now have information that I hadn’t had one month ago.  For example, I have never heard of the AIFI, and now that I have read about it, I know that they are about empowering and offering opportunities to an underserved and underrepresented group in our society.  The only time I hear of any news relating to Native American culture is when I hear about a casino on the news, and because I am in NYC, I have no connection to those stories so I do not pay attention.  But now, I take my knowledge from previous modules, and add it with positive information like what I’ve learned about on the AIFI website, and I can change stereotypes because Native Americans are more than their past struggles and hardships.



                                                                 Works Cited
American Indian Film Institute. American Indian Film Institute. AIFI, 2012. Web.
            13 April 2013.
 Guidelines for Evaluating the Academic Quality of Internet Resources. Colorado State University, 2 May 2002. Web. 13 April 2013.
http://www.ext.colostate.edu/staffres/web-guide.pdf

Saturday, March 16, 2013

Mod 2 Academic Journal Blog


                                Mod 2 Academic Journal Blog

From the online resources provided in module two of our course, I choose to review The Museum of the Native American Resource Center at the Universtiy of North Carolina: Pembroke (UNCP).  This website provides links to Native oral histories, art, and other archival materials within the website itself.  The website was created by the University of North Carolina: Pembroke, and the purpose of it is to educate the public about the prehistory, history, culture, art, and contemporary issues of American Indians, with special emphasis on the Robeson County Native American community (UNCP).  
The perspective of this website is that of the Native Americans point of view because the museum provides a wide range of historical information about Native cultures.  For example, the website states that the intentions of the museum are to collect and preserve the material culture of Native Americans; to encourage other Native American artists; and to cooperate with other agencies concerned with Native Americans (UNCP).
I believe this resource was selected for this course specifically because its content is rich in historical value and relevant to the preservation of Native culture.  This website provides many links to view Native American artwork, crafts, first-person memories in the form of video and/or text interviews, and examples of Native literature, and music.  Also, the website includes links to historical information and a story of a hero named Henry Barry Lowrie.   For example, when I clicked on the “art” link, I was taken to a page within the resource to view over a dozen pieces of artwork.  I was able to click on each individual work of art, which were mostly paintings by Alceon Jones, of Lumbee heritage (UNCP).  The website displayed pictures of crafts such as a spinning wheel and handwoven baskets, among other crafts. 
As mentioned above, you can click on the music link and listen to actual Native music such as “Locha,” “Shaman’s Call,” and “Amazing Grace.”  Unfortunately, my daughter’s computer I was working from did not have the program necessary to open music files!  We are also able to view videos like “Never Too Far,” of Lumbee men and World War II.  Viewing authentic Native American artwork, phots, listening to their music, and hearing first-person accounts of memories, helps bring to life the Native American experience and culture, which reinforces the mission that the UNCP strives to do with this website, highlighting the features of The Museum of the Native American Resource Center.  
The website has several of the qualities that make an academic resource credible, according to Guidelines for Evaluating the Acaddemic Quality of Internet Resources (2002):  the information is up-to-date, timely, and maintained; the resources’ links work; the resource site has proper grammar/text; the site is easy to use and readable; and it provides accessible contact for questions and feedback through an address, telephone number, or email link - this website provides all three modes of communication.  
I would say that this website has not changed my view of native communities, but that it has added to my view of Native communities, specifically, the prejudice they endured throughout history.  For example, we know that the Knights of the Klu Klux Klan (K.K.K) down south were made up of treacherous racist men who lynched Black men simply because they were Black, but I did not know that Native Americans were not exempt from their hatred.  On January 18, 1958 in Robeson County, North Carolina, the K.K.K. organized a rally in an Indian community with an agenda to show “how much power they had or what they could really do and they said they were going to educate the Indians ,” according to William Sampson, a Lumbee Indian man who was there that night (UNCP).  However, according to James W. “Catfish” Cole, a K,K,K leader, the rally was set to “put the Indians in their place, to end race-mixing (Graham 2005).  At that time in N.C., the population in Robeson County had a “uniquely tri-racial population:“ there were about 40,000 Whites, 30,000 Native Americans, and 25,000 African Americans, each group with its own separate school system (Graham 2005).  When the local Indians found out about the K.K.K rally, they joined - armed with guns, with Black men to confront the group.  The opposing groups confronted each other, shots were fired, and the klansmen ran away.  The next morning it was reported that no one was injured.  Since then, the K.K.K had maintained their distance in that area.
Overall, I thought this resource was academic and credible, providing many links to expand upon one’s knowledge of Native American history and culture, or to teach first-time learners of Native culture in a positive, unbiased way, supported by factual evidence, but enhanced by first-person accounts.
                 

                                    Works Cited
Graham, Nicholas. The Lumbees Face the Klan. Learn NC, Web. 16 March 2013.
http://www.learnnc.org/lp/editions/nchist-postwar/6068

Guidelines for Evaluating the Academic Quality of Internet Resources. Colorado State University, 2 May 2002. Web. 16 March 2013.
http://www.ext.colostate.edu/staffres/web-guide.pdf

The Museum of the Native American Resource Center. University of North Carolina Pembroke. 7 March 2013. Web. 16 March 2013.   
http://www.uncp.edu/nativemuseum/

Wednesday, February 20, 2013

Academic Journal Blog

            In reading the online resources in module one, I was interested specifically in The Native Americans, which is a brief story of the first encounters of Lewis and Clark with Native Americans.  I did not know that their expedition into the west was referred to as the Corps of Discovery,1 and this Corps encountered many different “Indians”, as they were called, who were completely self-sufficient and varied in the way they sustained their tribes.  For example, the Mandans lived in earth lodges and farmed corn and the Teton Sioux slept in tepees and hunted buffalo.2 Some areas of Indigenous peoples remained unaware of the invasion of the White man, but others had contact apparent by the hats and coats they had received from European sea captains.3
            Lewis and Clark had a ritual upon meeting a tribe for the first time.  This ceremony consisted of telling the tribal leaders that their land was no longer their own – it belonged to the United States.  Also, their “great father” was now Thomas Jefferson.4 Reading this gave me a small glimpse into these encounters.  How could Lewis and Clark, and others in this Cops of Discovery, observe the Mandan, Teton Sioux, and other tribes, living in their own unique systems, so callously proclaim, “This land is no longer yours, it is ours!”  And “Your Great Father is now Thomas Jefferson!”?
            The feeling of entitlement to take possession of land that the Europeans had not cultivated and lived off of, was a precursor to the violence that followed in order to take over.  The Cops of Discovery held parades, marching through and shooting their guns as if to proclaim their arrival, declaring, “Hey, this is now our land, and by the way, Thomas Jefferson is who guides you now,” It’s hard to wrap my head around knowing this.

         
                                                   Bibliography
PBS Online, “The Native Americans”




Sunday, February 17, 2013

The Melting Pot?

In my Race, Class, and Gender course, I read an essay that connects to our First People's of North America course, and why wouldn't it?  I'd like to share a few lines here.

In an essay titled , Systems of Power and Inequity, Margaret L. Andersen and Patricia Hill Collins, state:

              Despite the ideology of the "melting pot,"national identity in the United States has been closely linked to a history of White privilege.  Beginning with the conquest of Native Americans, national policies have sanctioned the domination of Native Americans.  C. Matthew Snipp's essay
The First Americans: American Indians details the historical role of the state in forcing Native Americans from their homes
and subordinating them to a new system of state control.  Genocide, forced relocation, and regulation by state law have shaped Native American experience; state processes
 whether in the form of war, legislations, or state policy, have contributed to the  current place of Native Americans in U.S. society.   As the nation's first "ethnic"  groups, native Americans know all too well how the dynamics of race, class, and gender inequities have grossly harmed their nations (79-80).  

The reason I chose to post from a different course is because I feel that the treatment of Native peoples, from when the Europeans first arrived, is the genesis of race, class, and gender issues in our country.  Perhaps learning more about the first peoples of North America, and how they were treated, will explain deeper the concept of white privilege and how pervasive it has been throughout history, essentially shaping our country and its policies.



Andersen, Margaret, L. and Patrician Hill Collins. Race, Class, and Gender: An Anthology.8th ed. Belmont, Ca: Wadsworth, 2013. Print.