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U.S. Department of State / June 2009
Volume 14 / Number 6

http://www.america.gov/publications/ejournalusa.html
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Front cover:
Kay WalkingStick. Over Lolo Pass, 2003. Gouache, charcoal, andencaustic on paper. Half Cherokee, WalkingStick often touches on
dichotomies of life, not only mixed ancestry but the relationship between
land and space, material and spiritual. These are particularly reflected inher diptych paintings, drawings, and prints.
© Kay WalkingStick

				
				

		

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eJournal USA

About This Issue

W© AP Images/ Coeur d’Alene Press, Jason Hunthether they are called tribal, Native, or Aboriginal peoples —First Nations, Adivasis, or American Indians — indigenous
peoples are ethnic groups who have inhabited particularregions from ancient times. Another common term for these groups is“original inhabitants,” because their residence in a place predates modern
history.
As the authors in this issue of eJournal USA make clear, indigenous
people worldwide have endured a long history of conquest andcolonialism. Native people in many lands were decimated or wiped out
by war and disease, relocated against their will, their children taken toboarding schools to inculcate “civilized” values. European settlers, for themost part, did not understand or recognize the very different value systems
and worldviews of indigenous peoples in colonized lands. In recent
decades a number of governments have acknowledged the damage done
over centuries to their Native peoples and sought to redress past wrongs.
These countries have developed legal means for recognizing therights of indigenous citizens and supporting their economic development
and cultural preservation. Non-governmental groups have similarly
worked toward these ends. This movement has created, in some places, arenaissance of Native cultures. Further empowerment came on September
13, 2007, when the United Nations General Assembly adopted the
Declaration on the Rights of Indigenous Peoples, a document negotiatedbetween governments and indigenous peoples over two decades.
Essays in this journal are written mostly by experts descended fromA Navajo dancer performs at an Idaho pow wow. Pow
indigenous tribes, who speak from the Native point of view. Former Chief wows celebrate American Indian culture and preserve
tribal traditions.
of the Cherokee Nation Wilma Mankiller writes of using the past toachieve a strong future for indigenous peoples, where “one of the greatest
challenges will be to … pass on traditional knowledge systems.” Yupiaq elder Angayuqaq Oscar Kawagley says, “I grew up as
an inseparable part of Nature.” His tribe has harnessed its traditional knowledge to modern science in an effort to adjust to theimpact of climate change on their fragile Arctic homeland.
Bruce E. Johansen recounts the story of American Indian nations whose governance practices influenced the founders of
the United States, practices that are reflected in the U.S. Constitution. Jace Weaver details the evolving legal relationship ofAmerican Indian nations with U.S. state and federal government systems.
Indigenous languages, rich in practical knowledge and spiritual symbolism, embody key elements of diverse cultures, butthey are rapidly disappearing. Louise Erdrich writes about the depth of her native Ojibwe language, while Akira Y. Yamamotoexplains why “each and every language is precious” and how they can be preserved. Vine Deloria Jr. and Joseph Bruchac depict
the essential reverence of Native cultures for the environment.
Globalization has enabled networking among indigenous groups, helping them establish dialogues outside their local
communities. An interview with José Barreiro, National Museum of American Indian (NMAI) director for Latin America; theInternational Indigenous and American Indian Initiative program at the University of North Texas described by Jonathan Hook;and Shubhranshu Choudhary’s article about citizen journalism by Adivasis in India show aspects of this exchange.
Also, a photo gallery offers a glimpse of indigenous people in arts and society. As NMAI historian and curator Gabrielle
Tayac writes, “The brilliance of Native cultures is manifold.” 							— The Editors
eJournal USA 1

U.S. Department of State / June 2009 / Volume 14 / Number 6

http://www.america.gov/publications/ejournalusa.html

Indigenous People Today: Living in Two Worlds

4

7

Overview

16

Indigenous People in the 21st Century
Wilma Mankiller
Being an indigenous person in modern times
means balancing revered traditions, culture, andlanguages with the demands of a world dominatedby technology. Mankiller is former chief of theCherokee Nation.

The Pendulum Swings of Indian Policy
Jace Weaver
The unique relationship between tribes and the U.S.
government has developed over centuries, throughtreaties and sometimes contradictory policies ofassimilation and tribal autonomy. Lawyer andhistorian Weaver is a Cherokee.

19

Gallery: People and the Arts
Indigenous people are leaders, writers, performers,
and artists, and they hail from diverse indigenous
communities worldwide.

Living Traditions of Native America
Gabrielle Tayac
Coming to terms with a rich and ancient tradition,
years of struggle and discrimination, and life inmodern times, Native peoples must juggle thevaluable old with the new. Historian Tayac is of
Piscataway descent.
Relationship With The Land

10 My Place, My Identity
Angayuqaq Oscar Kawagley
The traditional worldview of the Yupiat, who live in
Alaska and the Arctic Circle, may work with modern
science to benefit the planet through adaptation to
global warming. Kawagley is a tribal elder.
INDIGENOUS DEMOCRATIC VALUESAND GOVERNANCE
12 Native American Ideas of Governanceand the United States Constitution
Bruce E. Johansen
Indigenous ideas of democracy inspired the foundersof the United States.

25 Native-Owned Newspaper Wins
Battles With Torch of TruthTim Giago
Founding editor of the first widely distributed Native
American newspaper writes of the positive impact
journalism has had in Indian country. Giago is an
Oglala Lakota.
LANGUAGE AND CULTURE
27 Two Languages in Mind, But Just One
in the HeartLouise Erdrich
Novelist Erdrich, of Turtle Mountain Ojibwe
heritage, writes of the depths she finds in her tribal
language, Ojibwemowin, which she calls “a language
to engage the spirit.”eJournal USA 2

30

Endangered Languages
Akira Y. Yamamoto
Languages, which embody many elements ofindigenous cultures, are rapidly being lost, and theauthor writes that it is critical to preserve those thatremain.

35

Universe of Spirits
Vine Deloria Jr.
The universe of earth, sky, plants, animals, andspirit permeates daily life in traditional Native
American belief, along with tales of ancestors, writes
the late Standing Rock Dakota scholar.

37

Ceremony
Joseph Bruchac
Storyteller Bruchac, of Abenaki descent, gives
several examples of traditional ceremonies, ranging
from personal acts to group rituals, that are central
to the mental and physical health of indigenous
communities.

42 CGNet and Citizen Journalism in India
Shubhranshu Choudhary
A grassroots, online citizen journalism project is
helping rural Adivasis — India’s “original people”—
raise issues critical to their well-being.
44 Toward a Worldwide Indigenous
Network
Jonathan Hook
Programs that link indigenous tribes across theworld, such as a new initiative at the University ofNorth Texas (UNT), bring deeper understanding,awareness of shared issues, and a sense of global
community. Hook, a Cherokee, directs the UNT
program.
47 Additional Resources

HANDS ACROSS BORDERS
39

The Global Conversation: An Interview
with José Barreiro
Lea Terhune
In this interview, Cuban-born scholar of Taino
heritage discusses the challenges and resiliency of
Latin American indigenous people and what is being
done to protect their cultures and rights.

eJournal USA 3

OVERVIEW

Indigenous People in the 21st Century
Wilma Mankiller
Wilma Mankiller is the former principal chief of the Cherokee
Nation, the first female to hold that position. A publishedauthor and long-time Native rights activist, she was awarded
the Presidential Medal of Freedom in 1998.

W

hat does the future hold for indigenous people
across the globe and what does it mean to be an
indigenous person in the 21st century?
The response to these questions will vary greatly amongthe 250 to 300 million indigenous people in virtually every
region of the world. There is enormous diversity among
the approximately 5,000 distinct groups of indigenous
peoples, each of which has a unique history, language,
culture, system of governance, and way of life. While someindigenous people continue to subsist on fishing, hunting,and gathering food, others manage multifaceted enterprises.
Indigenous groups across the globe do face somecommon challenges in their fight to protect their lands,
natural resources, and cultural practices. The battle toprotect the human and land rights of indigenous people
is made immeasurably more difficult by the fact that
so few people know much about either the history orcontemporary lives of indigenous people. And without
any historical or cultural context, it is almost impossible tounderstand current indigenous issues.

When contemplating the challenges faced byindigenous people worldwide, it is important to rememberthat the roots of many social, economic, and politicalproblems can be found in colonial policies. The world’s
indigenous peoples are bound by the common experienceof being “discovered” and subjected to colonial expansion
into their territories that led to the loss of an incalculable
number of lives and millions of hectares of land andresources. The most basic rights of indigenous people
were disregarded, and they were subjected to a series ofpolicies designed to assimilate them into colonial society
and culture. Too often the legacy of these policies waspoverty, high infant mortality, rampant unemployment, andsubstance abuse with all its attendant problems.

© Ernie Paniccioli

Problems rooted in Colonialism

Ancient meets modern. American Indian in traditional dance
costume descends escalator.

As a result of the work of many indigenous people andadvocacy groups, the United Nations General Assembly
voted on the Declaration on the Rights of Indigenous
Peoples on September 13, 2007. While the great majority
voted for the declaration, the United States, New Zealand,eJournal USA 4

Despite their many differences, the world’s
indigenous peoples share some common values, including
a sometimes fragmented but still very present sense ofreciprocity and a clear understanding that their lives arepart of and inseparable from the land. This deeply felt
sense of interdependence with each other and all otherliving things fuels a duty and responsibility to conserveand protect the natural world that is a sacred provider offood, medicine, and spiritual sustenance.

Values matter inindigenous communities,
where the most respected
people are not those whohave amassed material
wealth or achieved great
personal success. The
greatest respect is reserved
for those who help
other people, those who
Cherokee leader and activist
understand that their lives
Wilma Mankiller.
play themselves out within
a set of reciprocal relationships.
The manner in which tribal people govern themselvesalso differs from region to region. In the United States
there are more than 560 tribal governments with adirect government-to-government relationship with thefederal government. These governments exercise a rangeof sovereign rights, including administering their own
judicial systems and police forces, operating schools
and hospitals, and managing a wide range of businessenterprises. Tribal governments create tens of thousandsof jobs and add millions of dollars to the economies ofthe states in which they reside. All these advancements
benefit everyone in the community, not just tribal people.
The history, contemporary lives, and future of tribal
governments in the United States is intertwined with thatof their neighbors.
The land base of tribal governments varies fromsome who control millions of hectares to others who
possess less than 25 hectares of land. And the population
ranges from the Navajo and Cherokee Nations, eachwith an enrolled membership of more than 250,000 tosome tribal governments with less than 100 members.
It is important to note that the population or land baseof a sovereign tribal government does not determine thedegree to which it enjoys the rights to self-government.
Just as the tiny principality of Monaco enjoys some ofthe same international rights as China and the UnitedStates, tribal governments with a tiny land base and small
population are sovereign entities with the same powers as
tribes with a large population or land base.
As they move further into the 21st century,
indigenous people face many critical political, social,economic, and cultural challenges. One of the greatest
challenges will be to develop practical models to capture,
maintain, and pass on traditional knowledge systems
and values to future generations. Nothing can replace
the sense of continuity that a genuine understanding oftraditional tribal knowledge brings. There is no doubt

eJournal USA 5

Courtesy Wilma Mankiller

Canada, and Australia voted against it. But the position ofthese four countries is changing. Kevin Rudd, the prime
minister of Australia, recently announced that Australia
will endorse the declaration, an important step for the
Aboriginal people of that country, as well as indigenous
people everywhere. With the 2008 election of President
Barack Obama, many hope the United States willreconsider its vote against the resolution.
The U.N. Declaration protects the self-determinationand treaty rights of indigenous people, as well as theirright to “freely pursue their economic, social, and culturaldevelopment.” As they pursue these rights, access toand control of their ancestral land is central to the selfdetermination efforts of indigenous people from theManipuri tribals in India to the Andean people in Peru,
Ecuador, and Bolivia.
As indigenous people regain control over moreof their own lands and resources, they are working todevelop their economies and rebuild their communities
and nations. While there are many individual indigenous
entrepreneurs, there are also a remarkable number ofbusinesses commonly owned by tribal governments orcommunities. These businesses range from a women’s
weaving cooperative on the banks of the Rio Negro in
Brazil to the fish-trading businesses of the Luo people in
Kenya. Annual trade shows for indigenous products andbusinesses are held in Winnipeg, Canada, and Melbourne,
Australia. In the United States many social and cultural
programs are funded with revenue from tribally owned
enterprises such as book publishing, shopping malls, andgaming casinos.
As they develop the economy and address social
issues, indigenous people place a high premium onpreserving tribal culture, languages, healing arts, songs,
and ceremonies. It is miraculous that, in the face ofenormous adversity, many indigenous people haveretained traditional knowledge, core values that havesustained them over time, and a sense of cohesion as atribal people.
Shared Issues

that in some indigenous communities, the original
languages, ceremonies, and knowledge systems havebeen irretrievably lost, but in many others the culture
is vibrant, the language is still spoken, and hundreds of
ceremonies are conducted to commemorate seasonalchanges in the natural world and in the lives of humanbeings. Each year indigenous people are developing more
projects to preserve discrete aspects of culture such as
language and medicinal plants.
To view the future of indigenous people, one needs
to look at the past. If indigenous people were tenacious
enough to survive a staggering loss of lives, land, rights,
and resources, they seem well-equipped to survive
whatever challenges lie ahead of them. In many partsof the world, indigenous people are not only surviving,
they are thriving. In South America, where there areapproximately 40 million indigenous people, visionary
indigenous leaders like Evo Morales, president of Bolivia,
and Nobel laureate Rigoberta
Menchú are leading botha cultural and politicalrenaissance.
In the United States the
future looks somewhat betterfor tribal people due in largepart to the self-governanceand self-determination efforts
of tribal governments. There
are many inspiring stories of tribal governments andpeople rebuilding and revitalizing their communities andnations.
Harvard University recently completed more than adecade of comprehensive research that has been publishedin a guardedly hopeful book entitled The State of Native
Nations. The research indicates that most of the social andeconomic indicators are moving in a positive direction;
many tribal governments are strong, educational
attainment levels are improving, and there is a culturalrenaissance occurring in many tribal communities.
Within indigenous communities there are many
conversations about what it means to be a traditional
indigenous person now and what it will mean in the
future.
To be an indigenous person of the 21st century
means being part of a community that has faced
devastating poverty and oppression, yet finds many
moments of grace and comfort in traditional stories,
language, ceremonies, and culture.
To be an indigenous person of the 21st century
means being a member of a group that possesses some of

the most valuable and ancient knowledge on the planet, apeople who still have a direct relationship with and senseof responsibility to the land.
To be an indigenous person of the 21st century
means trusting one’s own thinking again and not only
articulating one’s own vision of the future but having
within communities the skill sets and leadership ability tomake that vision a reality.
To be an indigenous person means, despite
everything, still being able to dream of a future in which
the people all over the world will support the humanrights and self-determination of indigenous people. Landand resources can be colonized but dreams can never becolonized.
To be an indigenous person of the 21st century
means networking and sharing traditional knowledge
and best practices with indigenous communities all overthe planet, using the iPhone, BlackBerry, Facebook,
MySpace, YouTube, and every
other technological tool that
becomes available.
To be an indigenous
person of the 21st century
means being an entrepreneur,
physician, scientist, or evenan astronaut who will leaveher footprints on the moonand then return home toparticipate in ceremonies her people have conductedsince the beginning of time.
I am an indigenous woman of the 21st century, and,as was the case with my ancestors, my life has played itself
out within a set of reciprocal relationships with membersof my community, the Cherokee Nation, my biologicalfamily, and my chosen family.
To be an indigenous person of the 21st century
means honoring our ancestors who kept their vision fixed
firmly on the future, no matter what was going on in thepresent.
To be an indigenous person of the 21st century
means acknowledging past injustice but never allowing
ourselves to be paralyzed into inaction by anger about thepast or the totality of present-day challenges.
It means heeding the advice of our relatives, theMohawk, who remind us that it is hard to see the futurewith tears in our eyes. Within indigenous communities
there are many conversations about
what it means to be a traditional
indigenous person now and what
it will mean in the future.

The opinions expressed in this article do not necessarily reflect the views orpolicies of the U.S. government.

eJournal USA 6

Living Traditions of Native America
Courtesy National Museum of the American Indian, Smithsonian Institution

Gabrielle Tayac

Sisseton Sioux Beaded Cloth, ca. 1877. Glass beads, wool trade cloth, cotton, and wool yarn.

Historian Gabrielle Tayac is a curator at the National
Museum of the American Indian (NMAI) in Washington,
D.C. She is a descendant of the Piscataway tribe, who
inhabited the Chesapeake Bay area. Her grandfather, Chief
Turkey Tayac (1895-1978), was a traditional healer. Here she
discusses the importance of an accurate portrayal of the history
and culture of indigenous peoples.
“The Earth and myself are of one mind.”— Chief JosephChief Joseph (1840-1904) of the Nimipu Bandof the Nez Perce lived much of his life amid theencroachment of white settlers drawn to the Gold
Rush in the western United States. The U.S. government
promised to reserve land for the Nez Perce, including
their traditional homelands, now the states of Oregon,
Washington, and Idaho. However, by 1863 the land basewas reduced by 6 million acres (2.4 million hectares) to
one-tenth of its original size. Chief Joseph reluctantly
agreed to move to the reservation, but a violent reaction
by younger warriors led the U.S. Army to pursue the Nez
Perce. Despite his brilliant military strategy, Chief Joseph
was forced to surrender in 1877 because his people were
weakened by starvation, cold, and illness. He spoke thewords quoted above during his surrender. He was neverallowed to return to his beloved home, the Wallowa
Valley. Today the Nimipu have not only survived, butthey participate in a modern economy through fishing,logging, education, and commerce. A group of us working
at the National Museum of the American Indian (NMAI)
in Washington, D.C., thought that Chief Joseph’s story
and his sentiment about the Earth should be the first that
visitors encounter upon entry to our building.
Four major ideas are helpful for understanding thepast and present situation of Native peoples. First, they
have diverse cultures that are united in the concept thathumans must be stewards of a living world. Second,
individuals are defined by and are accountable to theirtribal communities. Third, the trauma of the destructive
encounters with European settlers has shaped who we aretoday. Finally, Native peoples’ creative expressions, pastand present, continue to contribute to global culture andscience.
Native America, to understand it as a world describedby NMAI curator Paul Chaat Smith (Comanche), is“ancient and modern, and always changing.”
About 4 million people identify themselves as
either being an American Indian or having American
Indian ancestry. American Indians can be found acrosseJournal USA 7

eJournal USA 8

Courtesy National Museum of the American Indian, Smithsonian Institution

the country, and 70 percent do not live on
reservations, the lands set aside by treaty fortribes. Many are intermarried with people ofother ethnic and racial backgrounds, the highest
rate of intermarriage among any ethnic groupin the United States. Despite recent economic
gains, especially through casino gaming allowed
due to jurisdictional sovereignty that tribes have,
American Indians still suffer from poorer health,higher poverty, and lower educational attainment
than other sectors of the U.S. population.
Tribes are tremendously diverse, with eachhaving its own traditional culture, language,
history, and government. Most Native people
seek a balance of maintaining ancestral cultureswith participation in an increasingly global
Historian Gabrielle Tayac.
environment.
For many years, because of discrimination
upon a traditional Native daily ceremonial practice toand misunderstanding in the broader society, Native
express gratitude and responsibility for the abundance inAmericans were not valued and our cultures were
the world. Different seasons bring different thanksgivings,
thought to be dying. But in the past 30 years, thanks tosuch as the “strawberry thanksgiving” that is practiced
the collective efforts of people of all backgrounds, newevery June among northeastern tribes.
life is coming to the tribes in an era of increasing selfexpression. Our museum, which opened in 2004, is a
Living Worlds
product of that struggle. Created by an act of Congress in
1989, the NMAI brought an important private collectionof more than 800,000 objects into public stewardship“With beauty I speak, I am in peace and harmony.”
under the Smithsonian Institution. Perhaps most
— Navajo Blessing
importantly, NMAI lets Native people speak on theirown behalf to interpret their histories, philosophies, andThe profound teachings of diverse Native cultures
identities for a world audience.
are often known as “original instructions,” meaning that
NMAI signals a profound shift in the valuing of
the ways of being in the world were passed to humans
Native cultures. An essential role that the museum serves
by a Creator or other spiritual beings. These ideas haveis to educate the public about Native peoples from their
been passed down orally, embedded in story, song, andown point of view. While stereotypes are difficult todance as American Indians north of Mexico did not
address among adults, our real hope lies with the future
have writing systems until European forms were adapted
shaping of children’s viewpoints. Schoolchildren are a key
by tribes. There is no Native philosophy — there areaudience to our facility, and our education department
hundreds. Living in balance with the natural and spiritual
works with tribal scholars to develop accurate materials
realms, respecting our role in the world as human beings,
for use in the classroom. Internet resources are available
and embracing family and community responsibility are
also, as most people in the country will not have theshared cultural values intended to guide our peoples inchance to spend time at the museum, showing a diversity
today’s world.
of Native cultures across topics in the arts and sciences.
One example, the Navajo, whose blessing is quoted
For example, many people aware of American culture
above, call themselves Diné or “the people”. They live
may be familiar with the tradition of Thanksgiving as a
on a reservation extending almost 7 million hectares
special dinner in November based on a peaceful exchange(26,000 square miles) in the arid lands surrounding
between Native Americans and Puritan colonists in thethe borders of Arizona, New Mexico, and Utah. Their
17th century. However, even in the United States few
current population of nearly 300,000 comprises
people are aware that the idea of thanksgiving is based
the largest tribe in the United States. The Diné aretraditionally sheepherders and weavers, although today
you can find individuals in every profession and on
every continent. A core principle in Diné philosophy is
hozho, which has been simplified in English as “beauty.”
But hozho is more complicated than that. It conveys
values of wholeness, balance, and restoration. Many
Diné ceremonies and practices are devoted to restoring
harmony in individuals, communities, and the world. So
when a person says, “with beauty I speak,” she is stating amuch more complicated idea — that her thoughts should
be restorative, holistic, and balanced. As the Diné havereclaimed control of their education and government
systems over the past decades, they are inserting thisphilosophy of what should guide their schools, courts,
and economy.
Native philosophies are rich and varied. People of all
backgrounds are increasingly interested in learning more
about these ancient systems
that still have relevance. For
most of American history,
unfortunately, Native
religions and philosophies
were at best misunderstoodand at worst outlawed.
Many Native nations are
now working hard to recovertraditions that were lost andpreserve what they still have.

rules set out by the U.S. government in the early 20th
century. Each tribe is unique.
As subjects of discriminatory racial policies, Native
Americans and African Americans have a great deal incommon. Both Native Americans and African Americans
were viewed as inferior biologically and culturally tomany Euro-Americans for centuries. There were laws
prohibiting whites from intermarrying with them,laws that were enforced more stringently for African
Americans. Interestingly, both Native Americans andAfricans shared indigenous lifestyles, enabling them torelate to each other upon first contact. In early colonial
history we find quite a bit of intermarriage between
them on the Atlantic seaboard. Their work towards
overturning discrimination was also linked. Encouragedby the 1960s civil rights movement, many American
Indians began their own social movements to regainrights. American Indian
identity is perhaps one of
the most talked about topics
among American Indiansthemselves. The tensions
between obligations to atribal community and living
in a quickly changing era ofglobalization makes many
people feel that they are
constantly juggling “twoworlds.” Yet as policies
and social attitudes about the value of American Indiancultures changed, some younger Native people are
exploring the idea that they really live in just one world as
whole people with a tribal identity that can adapt to any
circumstance.

Living in balance with the naturaland spiritual realms, respecting ourrole in the world as human beings,
and embracing family and community
responsibility are shared culturalvalues intended to guide our peoples intoday’s world.

Community“Being an Indian is not about being part something; it isabout being part of something.” — Angela Gonzales, 2007
Relationships are at the core of Native identity.
The sense of family is often more extended than what
we see in the contemporary United States, in whichmost families are nuclear, chiefly parents and children.
In American Indian cultures, family includes not only
blood-related relatives but clan or society relationships.
Tribal membership is also a key to identity, which isdetermined by the degree of Indian heritage, or “blood
quantum,” acceptable for membership to the tribe. To
be an American Indian is not merely to be a member ofa broader ethnic or racial group but also to belong to a
specific community that defines its own membership.
Some tribes trace descent through the mother, other
tribes through the father, and still others have adopted theExpression“The Indian way is a thinking tradition.”— John Mohawk, ca. 1990
The brilliance of Native cultures is manifold. One
can observe creative genius in ancient agricultural
innovations, contemporary art, pre-contact concepts ofgovernance, or environmental conservation traditions.
Indigenous peoples have much to offer the world, even as
they bring their tribal identities and global contemporary
realities into one world. The opinions expressed in this article do not necessarily reflect the views orpolicies of the U.S. government.

eJournal USA 9

RELATIONSHIP WITH THE LANDMy Place, My Identity
Angayuqaq Oscar Kawagley isprofessor emeritus of education at
the University of Alaska, Fairbanks,and has a long-time interest in the
biological sciences. He was born intoa traditional indigenous Yupiaq
family in Alaska, where he wasraised by his grandmother from theage of two, after his parents died.
She spoke only Yupiaq, so Yupiaq
was his first language, and the tribal
culture his first culture.The Yupiat
are among several Arctic tribes
sometimes referred to as Eskimos.
Kawagley has been executive directorof several nonprofit corporations
focused on science, education, andhealth. He currently serves on Haskell
Erosion takes a toll at the village of Newtok, where residents are consulting tribal elders andUniversity’s American Indian andgeologists in the best ways to adapt to the effects of global warming.
Alaska Native Climate Change
Working Group.
leafing of the alder tree to tell us when the smelts would
journey up the river and we could begin dip-netting
for them. When the alder leaves emerge from the bud,recently watched a television program titled “Youthe king salmon will be arriving, and so on. But these
Own Alaska.” My first reaction was that this wasindicators are no longer reliable when spring arrives two
an expression motivated by political and economic
to four weeks earlier than usual. This is just one example
interest. But the more I thought about it, the more itof the changes that are taking place in the Yukongrated on my worldview. How could anyone “own”
Kuskokwim Delta.
Alaska? According to my ancestral traditions, the land
owns me! Thus began my reflections on how my Yupiaq
Landscape and Identity
worldview differs from that of the dominant society.
The cold defines my place. Mamterilleq (now known
as Bethel, Alaska) made me who I am. The cold madeIn the times past, the landscape formed our
my language, my worldview, my culture, and technology.
mindscape, which in turn formed our identity. I grew up
Now, the cold is waning at a very fast rate, and as a result,as an inseparable part of Nature. It was not my place to
it is changing the landscape. The changing landscape in“own” land, nor to domesticate plants or animals whoturn is confusing the mindscape of the Yupiat, as welloften have more power than I as a human being.
as other indigenous people. Some of the natural sense
We know that Mother Nature has a culture, and it ismakers of Mother Nature are out of synchronization witha Native culture.
the flora and fauna.
This is why we as a Native people have to emulate
We, the Yupiat of the Kuskokwim River, used theHer. We know that the Ellam Yua, the Person or Spirit ofI

eJournal USA 10© AP Images/Al Grillo

Angayuqaq Oscar Kawagley

Courtesy Angayuqaq Oscar Kawagley, photo by Sean Topkok

the Universe, lives in Her. That is why she serves as ourguide, teacher, and mentor.
We need to spend much time in Nature to commune
with the Great Consciousness. This gives balance to the
Native person. She encourages us to become altruistic,
showing the utmost respect for everything around us,
including the flora, fauna, and all the elements of Mother
Earth — the winds, the rivers, the lakes, the mountains,the clouds, the stars, the Milky Way, the sun, the moon,and the ocean currents. Mother Earth gives me everything
I need to know and be able to problem-solve. But times
have changed, making living a life in concert with Mother
Earth more difficult.
Missionaries and the educational system had the first
impact. In the late 1800s and early 1900s, schools wereintroduced to the Yupiat people by the Christian churches
under contract with the U.S. government.
Boarding schools were established for Alaska Native
youngsters. The education provided was organized toassimilate the Native people to the techno-mechanistic
and consumerist worldview. The education was oppressive
and suppressive of the Native language and culture.
By this time the United States had become very adept
at organizing and administering boarding schools for
American Indians. Native children were taken away fromtheir parents and villages for long periods of time. They
would return to their home villages but no longer fit in.
Their wants and desires were averse to the village
life. The assimilative education was so effective it
caused most Native youngsters to suppress their own
Nativeness.

Angayuqaq Oscar Kawagley, Yupiaq elder and professor emeritus,
University of Alaska, Fairbanks.

From the late 1960s and up to the present, Native
people have been working diligently to change education
so that it accommodates their languages, worldviews,
culture, and technology. This is a slow healing process
for the villages. Our educational mission is to produce
human beings who are at home in their place, theirenvironment, their world. This is slowly being brought
to fruition through the efforts of the Native people
themselves, with support from others of like thinking.
Merging Traditional Wisdom withTechnology
The Yupiat have been proactive in reorienting the
education system for their children and are now proving
to be equally proactive in dealing with the effects ofclimate change. They are looking at how our ancestors
dealt with climate change in the past and applying what
they learn to the present. Once they have an idea of whatmight be done, they devise a plan and ask for technicalassistance from engineers, hydrologists, geographers, andother scientists whose knowledge and skills will give them
the best guidance.
For example, the villagers of Newtok, which has
suffered from extensive erosion, has taken a leadershiprole in planning the move of their village. This meansseeking finances, looking at a possible new site for thevillage, and asking elders and geologists to provide
an assessment of whether their choices are right. Thisis a village-led design and organization for moving
everything: from the homes, airfield, water well, andother community facilities.
The Yupiat are also proactive in cleaning spawningareas for salmon. They meet periodically with state
fisheries experts to let them know their concerns and toaddress issues in which they need technical help.
Native people realize that the traditional waysof knowing and doing can benefit from technicalassistance provided by the various disciplinary sciences tostrengthen their plans and work. The working together of
the two ways of knowing are much more powerful and,hopefully, more conducive to doing the right thing. It
is through such collaborations that the historic clash ofworldviews as reflected in the phrase “You Own Alaska”
can become a force for new understandings and solutions
to the many challenges we face together. The opinions expressed in this article do not necessarily reflect the views orpolicies of the U.S. government.

eJournal USA 11

Indigenous democratic values and Governance

Native American Ideas of Governance and theUnited States Constitution
Courtesy National Museum of the American
Indian, Smithsonian Institution

Bruce E. Johansen

Wampum belt. White shell beads, or “wampum” in the Narragansett language, were strung or woven into belts that were usedby the Iroquois to record history, make contracts, mark special events, or present as gifts. This belt is thought to record the visitof a Western Ojibwe chief to English King George III.

Bruce E. Johansen is Frederick W. Kayser Professor in the
School of Communication at the University of Nebraska in
Omaha. With coauthor Donald A. Grinde Jr., he pioneered
the once-controversial, now widely accepted, research on thesignificant influence of indigenous American government
practices on the Constitution of the United States.

Besides well-known European precedents — from
Greece, Rome, and English common law, among
others — indigenous American ideas of democracy
have shaped the government of the United States.
Immigrants arrived in colonial America seeking freedom
and found it in the confederacies of the Iroquois andother Native nations. By the time of the Constitutional
Convention in 1787, these ideas were common currency
in the former colonies, illustrated in debates involving
Benjamin Franklin, Thomas Jefferson, and John Adams.
Later, during the 19th century, conceptions of Iroquois
gender relations had an important impact on majorarchitects of American feminism. These ideas illuminate
political debates today.
Throughout eastern North America, Native nations
had formed confederacies by the time they encountered
European immigrants: the Seminoles in what is now
Florida, the Cherokees and Choctaws in the Carolinas,

and the Iroquois and their allies the Wyandots (Hurons) in
upstate New York and the Saint Lawrence Valley.
The Iroquois system of confederation was the bestknown to the colonists, in large part because the Iroquois
occupied a pivotal position in diplomacy, not only between
the English and French but also among other native
confederacies. Called the Iroquois by the French andthe Five (later Six) Nations by the English, the Iroquois
peoples, who call themselves Haudenosaunee, “People of
the Longhouse,” controlled the only relatively level land
pass between the English colonies on the eastern seaboard
and the French settlements in the Saint Lawrence Valley.
The Iroquois Confederacy was formed by the Huron
leader Deganawidah, “the Peacemaker” in Haudenosaunee
oral tradition, who enlisted the aid of Aiowantha(sometimes called Hiawatha) to spread his vision of aconfederacy to control bloody rivalries. The confederacy
originally included the Mohawks, Oneidas, Onondagas,
Cayugas, and Senecas. The sixth nation, the Tuscaroras,
migrated into Iroquois country in the early 18th century
and were adopted. The confederacy probably dates
from the 12th century of the Common Era, according
to research by Barbara A. Mann and Jerry Fields of the
University of Toledo.
Haudenosaunee fundamental law, the Great Law

eJournal USA 12

The Iroquois and Colonial
Federation
At Lancaster, Pennsylvania, in 1744, Canassatego, theIroquois Tadodaho, advised colonial representatives on
Iroquois concepts of unity:
Our wise forefathers established Union andAmity between the Five Nations. This has
made us formidable; this has given us great
Weight and Authority with our neighboring
Nations. We are a powerful Confederacy; andby your observing the same methods, our wise
forefathers have taken, you will acquire suchStrength and power. Therefore whatever befalls,
never fall out with one another.
Benjamin Franklin probably first learned ofCanassatego’s advice to the colonies as he set the sachem’s
words in type. Franklin’s press issued Indian treaties insmall booklets that enjoyed a lively sale throughout thecolonies, from 1736 to 1762. Even before the Albany
Congress, the first attempt to unify the colonies, BenjaminFranklin had been musing over the words of Canassatego.
Using Iroquois examples of unity, Franklin sought toshame the reluctant colonists into some form of unionin 1751 when he engaged in a hyperbolic racial slur: “Itwould be a strange thing … if Six Nations of Ignorantsavages should be capable of forming such an unionand be able to execute it in such a manner that it has

Native Americans harvesting maize. Hand-colored woodcut with a watercolor wash.
eJournal USA 13© North Wind Picture Archivesof Peace, stipulates to this day that sachems’ (chiefs’)skins must be thick to withstand the criticism of
their constituents: Sachems should take pains not tobecome angry when people scrutinize their conduct ingovernmental affairs. Such a point of view pervades thewritings of Jefferson and Franklin, although it was not
fully codified into U.S. law until the Supreme Court
decision New York Times v. Sullivan (1964) made it virtually
impossible for public officials to sue successfully for libel.
The Great Law of Peace also provides for the removalfrom office of leaders who can no longer adequately
function in office, a measure remarkably similar to a
constitutional amendment adopted in the United States
during the late 20th century providing for the removalof an incapacitated president. The Great Law includes
provisions guaranteeing freedom of religion and the right ofredress before the Grand Council. It forbids unauthorized
entry of homes — all measures that sound familiar to U.S.
citizens through the Bill of Rights.
The procedure for debating policies of the confederacy
begins with the Mohawks and Senecas, called “elder
brothers.” After being debated by the Keepers of theEastern Door (Mohawks) and the Keepers of the Western
Door (Senecas), the question is thrown “across the fire” tothe Oneida and Cayuga statesmen, “younger brothers,” fordiscussion. Once consensus is achieved among the Oneidas
and the Cayugas, the discussion returns to the Senecas
and Mohawks for confirmation. Next, the question is laid
before the Onondagas, who try to resolve any remaining
conflicts.
At this stage, the Onondagas
exercise a power similar to judicial
review and functions built into
conference committees in the U.S.
Congress. They can raise objections
about the proposal if it is believed to
be inconsistent with the Great Law.
Essentially, the council can rewrite
the proposed law so that it can bein accord with the constitution of
the Iroquois. When the Onondagas
reach consensus, the Tadodaho, thechief executive officer of the GrandCouncil, confirms the decision. This
process reflects the emphasis on
checks and balances, public debate,
and consensus. The overall intent ofsuch a parliamentary procedure is toencourage unity at each step.

subsisted ages and appears indissoluble, and yet that a likeunion should be impractical for ten or a dozen English
colonies, to whom it is more necessary and must be moreadvantageous.” Actually, subsequent evidence showsthat Franklin had a healthy respect for the Iroquois. He
began his distinguished diplomatic career by representing
Pennsylvania in treaty councils with the Iroquois and their
allies, as he became a forceful advocate of colonial union.
On July 10, 1754, Franklin formally proposed hisPlan of Union before the Albany Congress. Franklin wrotethat the debates on the Albany Plan “... went on daily,
hand in hand with the Indian business.” The Iroquois
sachem Tiyanoga not only spoke for the roughly 200
Indians in attendance at the Albany Congress but also
briefed the colonial delegates on Iroquois political systems,
much as Canassatego had done 10 years earlier.
In drawing up his final draft of the Albany Plan forcolonial unification, Franklin
was meeting several diplomatic
demands: the British,for control; the colonies,
for autonomy in a loose
confederation; and the Iroquois,
for a colonial union similar totheir own in form and function.
For the British, the plan
provided administration by a president general appointed
by England. The individual colonies were to be allowed
to retain their own constitutions, except as the plan
circumscribed them. The retention of internal sovereignty
within the individual colonies closely resembled theIroquois system and had no existing precedent in Europe.

The basis of our government being theopinion of the people, our very first object
should be to keep that right; and were it
left to me to decide whether we shouldhave a government without newspapers or
newspapers without a government, I should
not hesitate for a moment to prefer the latter. … I am convinced that those societies [asthe Indians] which live without government
enjoy in their general mass an infinitely greater
degree of happiness than those who live underEuropean governments.
“Without government” could not have meant withoutsocial order to Jefferson. He, Franklin, and Paine all knew
native societies too well to argue that Native Americans
functioned without social cohesion. It was clear that the
Iroquois, for example, did notorganize a confederacy withalliances spreading over muchof northeastern North America“without government.” They
did it, however, with a nonEuropean conception of
government, one of which
Jefferson, Paine, and Franklin
were appreciative students who sought to factor “naturallaw” and “natural rights” into their designs for the UnitedStates during the revolutionary era.

The retention of internalsovereignty within the individualcolonies closely resembled theIroquois system and had no
existing precedent in Europe.

Thomas Jefferson and Native American
Concepts of Governance
While Franklin and Jefferson were too pragmatic tobelieve that they could copy the “natural state,” its image
was sewn early into the United States’ national ideologicalfabric. Jefferson wrote: “The only condition on earth to becompared with ours, in my opinion, is that of the Indian,
where they have still less law than we.” When Thomas
Paine wrote, on the first page of his influential pamphlet
Common Sense, that “government, like dress, is the badgeof lost innocence,” he was recapitulating observations of
Native American societies.
Writing to Edward Carrington in 1787, Jefferson
linked freedom of expression with public opinion andhappiness, citing American Indian societies as an example:

A Debate Regarding Federalism at theConstitutional Convention
By June of 1787, the delegates to the Constitutional
Convention were engaged in a debate about thefundamental nature of the Union. Many delegatesappeared to agree with James Wilson when he stated,on June 1, 1787, that he would not be “governed by the
British model which was inapplicable to … this country.”
Wilson believed that America’s size was so great and its
ideals so “republican, that nothing but a great confederated
republic would do for it.”In 1787, on the eve of the Constitutional
Convention, John Adams published his A Defence of
the Constitutions of Government of the United States ofAmerica. Although Adams was selected as a Massachusettsdelegate to the Constitutional Convention, he chose not
to attend and published his lengthy essay instead. Adams’s
Defence was a critical survey of world governments that
included a description of the Iroquois and other Native

eJournal USA 14

Courtesy Bruce E. Johansen, photo by Michelle Bishop

Historian Bruce E. Johansen.

American governments and other historical examples ofconfederacies in Europe and Asia.
Adams’s Defence was no unabashed endorsement of
native models for government. He refuted the argumentsof Franklin, who advocated a one-house legislature
resembling the Iroquois Grand Council, a modelthat had been used in the Albany Plan and Articles ofConfederation. Adams did not trust the consensus modelthat seemed to work for the
Iroquois. Adams believedthat without the checks andbalances built into two houses,
the system would succumb to
special interests and dissolve
into anarchy, or despotism.
When Adams described the
Mohawks’ independence, he exercised criticism, while
Franklin wrote about Indian governments in a much
more approving way.

were male, during the 17th and 18th centuries, was
the influential role of women. In many cases they holdpivotal positions in Native political systems. Iroquois
women, for example, nominate men to positions ofleadership and can “dehorn,” or impeach, them for
misconduct. Women often have veto power over men’splans for war. In a matrilineal society — and nearly all theconfederacies that bordered the colonies were matrilineal— women owned all household goods except the men’s
clothes, weapons, and hunting implements. They also
were the primary conduits of culture from generation to
generation.
The role of women in Iroquois society inspired someof the most influential advocates of modern feminism
in the United States. The Iroquois example figuresimportantly in a seminal book in what Sally R. Wagner
calls “the first wave of feminism,” Matilda Joslyn Gage’s
Woman, Church, and State (1893). In that book, Gageacknowledges, according to Wagner’s research, that“the modern world [is] indebted [to the Iroquois] for
its first conception of inherent rights, natural equalityof condition, and the establishment of a civilized
government upon this basis.”Gage was one of the 19th century’s three mostinfluential American
feminists, with Elizabeth
Cady Stanton and Susan B.
Anthony. Gage herself wasadmitted to the Iroquois
Council of Matrons andwas adopted into the
Wolf Clan, with the nameKaronienhawi, “she who holds [up] the sky.” The role of women in Iroquois society
inspired some of the most influential
advocates of modern feminism in the
United States.

Native American Ideas and the Origins
of American Feminism

The opinions expressed in this article do not necessarily reflect the views orpolicies of the U.S. government.

An aspect of Native American life that alternately
intrigued, perplexed, and sometimes alarmed European
and European-American observers, most of whomeJournal USA 15

The Pendulum Swings of Indian Policy
Jace Weaver
Jace Weaver is Franklin Professor of Religion and Native
American Studies, a professor of law, and director of theInstitute of Native American Studies Program at the University of Georgia in Athens, Georgia. With degrees in politicalscience, theology, and law, his work spans disciplines. He has
authored or edited nine books and is currently working on abook on the Cherokee Removal with his wife, Laura Adams
Weaver. He was advisor for the 2009
PBS documentary series We Shall
Remain, Episode 3, “Trail of Tears,”
which presents history from theIndian perspective. He is of Cherokee
ancestry.

The Indian occupiers of Alcatraz based their actions
vaguely on a notion that the Fort Laramie Treaty of1868, which ended Oglala Lakota Chief Red Cloud’s war
against the United States, permitted Native Americans
to claim surplus federal property. Indians held the islandfor 19 months. It was the first of several such occupations
and other protests.
These events not only
awakened the general population
to the presence of modern-day
Native Americans; they did not
go unnoticed in the corridorsof power. In July 1970, in a
special message to the U.S.
hen Americans
Congress, President Richard
watched the evening
Nixon (1969-1974) announced
news on television ona new direction in Indian policy,
November 21, 1969, most were
Self-Determination. Now Indianshocked to learn that Indians had
tribes would be encouraged tooccupied the abandoned federal
manage their own affairs. This
prison on Alcatraz Island in San
policy replaced that which had
Francisco Bay. Their surprise camereigned for the previous 25 years,
not so much from the act of radical
Termination, which terminatedactivism — by 1969 Americans
recognition of sovereign Indian
had become accustomed to seeing
nations, their tribal laws, andprotests on their TVs — as theyland stewardship. Throughwere to find that Indians still
assimilation and legislation, state
Signature page of receipt for payments to the Iroquois
existed at all. For many Americans, chiefs for land ceded to the British in the Treaty of Fort
and federal governments sought
Stanwix(1789),
one
of
many
such
documents
thatIndians (or Native Americans)to end the special relationshipdefined the legal relationships between the colonists
never emerged into the 20th
between the tribes and theand the Native tribes. The chiefs signed by inscribing
century from the 19th. They forgot their totem animals.
government defined by treaties
Indians existed with the declared
and, essentially, write Indians
end of the Indian Wars in 1890.
out of existence as distinct Native cultures.
Average Americans could be forgiven their ignorance.
In fact, for 233 years governmental policy toward the
The media did little to cover issues involving the indigcountry’s original inhabitants has swung pendulum-likeenous inhabitants of the United States. Henry Luce was
between encouraging cultural survival and aggressive
not atypical. The powerful publisher of Time and Life
assimilation. As each policy era gave way to the next, themagazines had “an absolutely and seemingly unbreakable
aim was, in every instance, to solve the “Indian problem.”policy against running any stories about Indians anywhere
To policymakers the problem was the special status ofin the country.” Luce considered contemporary Native
Indians and Indian tribes, what in Canada (where law
Americans to be “phonies,” according to Alvin Josephy inand policy broadly parallels the United States) is called“New England Indians: Then and Now,” in The Pequots“citizenship-plus.” Indian tribes are separate sovereignsin Southern New England: The Fall and Rise of an Ameriwithin the federal system. They are “nations within a nacan Indian Nation (1990).
tion,” a status that is confirmed by treaties and the U.S.
© North Wind Picture Archives

W

eJournal USA 16

Constitution. Members of federally recognized tribes arethus dual citizens, of both the United States and their
Native nation. With nearly every turn in policy, lawmakers have sought to get the federal government “out of the
Indian business.”
Authority over Indians
Actually, in order to understand American Indianpolicy and the place of Native Americans, one must go
back before the beginning to the colonial period. Afterthe end of the French and Indian War in 1763, France
ceded its New France (Canada and the land between theMississippi River and the so-called eastern mountains)to Great Britain. To bring order to the newly acquired
territory, King George III issued a royal proclamation. It
provided that neither individuals nor colonies could buy
or take lands from Indians. Now the Crown was the only
taker of land from Indians, and there was only one way
to gain it: a treaty by which a tribe ceded its lands. It alsosought to establish a “permanent line of White settlement” in North America. For the 13 American colonies,
this was the Appalachian chain, a line of demarcation thatwas violated even before it was established.
After the American Revolution (1775-1783), theUnited States stepped into the shoes of Britain. The U.S.
Constitution (Article I, Section 8) gave Congress thepower to “regulate commerce … with the Indian tribes.”
Over time this has been interpreted as giving the federal
government exclusive and total authority over Indians.
In 1790, Congress passed the Trade and Intercourse Act,
which mirrored the royal proclamation. Before he becamepresident, George Washington wrote that policy andpracticality
point very strongly to … the propriety of purchasing
their Lands in preference to attempting to drive
them by force of arms out of their Country; which
as we have already experienced is like driving theWild Beasts of the Forest which will return as soon
as the pursuit is at an end and fall perhaps on thosethat are left there; when the gradual extension of ourSettlements will as certainly cause the Savage as theWolf to retire; both being beasts of prey tho’ theydiffer in shape. (George Washington, Letter to James
Duane, September 7, 1783, quoted in Francis Paul
Prucha, ed., Documents of United States Indian Policy(1990))

President Washington (1789-1797) followed a policy ofassimilation in situ, “civilization” and incorporation ofIndians into the new nation where they were located.
Although Washington’s position would remain official
policy for 40 years, by the time of Thomas Jefferson’spresidency (1801-1809), there were signs of change.
Echoing Washington but hinting at a new policy, Jefferson wrote, “[O]ur settlements will gradually circumscribe and approach the Indians, and they in time either
incorporate with us as citizens of the United States, or
remove beyond the Mississippi. The former is certainly
the termination of their history most happy for themselves” (Thomas Jefferson, Letter to William Henry Harrison, February 27, 1803). After the Louisiana Purchase,
he even suggested making the Mississippi River the new
permanent line of white settlement in North America.
Although Jefferson quickly dropped the idea, thereafter
the removal of Indians to the West became part of the
public discourse and an increasing inevitability. In 1830,
Congress passed the Indian Removal Act. From 1831 to
1839, the major tribes of the Southeast, the so-called Five
Civilized Tribes, were relocated to Indian Territory (present-day Oklahoma). Removal was designed to remove an
obstacle to White settlement, but it was also intended topermit Native nations to maintain their governments andcultures outside the United States.
Support for Removal ebbed, largely due to the brutality of the forced march of the Cherokee to the West, atrek that became known as the Trail of Tears. After 1839,
sectional differences between North and South thatwould lead to the U.S. Civil War (1861-1865) dominated the political agenda. Indians were largely ignored.
After the Civil War, however, westward expansion began
again. There was once again the need to remove Indians
as impediments to white settlement. This ushered in the
period of Reservation policy.
Reservations were intended to be temporary measureswhile Indians were prepared for citizenship by teachingthem farming and the mechanical arts. Reservation lands
were held by the federal government communally in trust
for the Indians who lived there. In 1887, as a further
tool for “civilizing” Natives, Congress decided to givethem private property. Under the General Allotment Act,
reservations were broken into small parcels and given to
individual Native Americans and Native families. With
Allotment, the policy pendulum swung back to forced
assimilation. In 1901, President Theodore Roosevelt(1901-1909) called it “a mighty pulverizing engine tobreak up the tribal mass” (Theodore Roosevelt, First
Annual Message to Congress, December 3, 1901). As aeJournal USA 17

result of Allotment, 65 percent of Indian lands passed outof Native hands between 1887 and 1934.
The Indian New Deal
As with every policy before them, Reservations andAllotment failed to achieve their desired goals and solve
the “Indian problem.” Political winds shifted. It was left
to Theodore Roosevelt’s cousin to shift policy back toward political and cultural preservation. During Franklin
Roosevelt’s presidency (1933-1945), Secretary of theInterior Harold Ickes and Commissioner of Indian Affairs
John Collier created the Indian New Deal.
The cornerstone of the Indian New Deal was the
Indian Reorganization Act (IRA) of 1934. The act encouraged tribes to draft written constitutions and govern
themselves, subject to the supervision of the Bureau ofIndian Affairs. Though some tribal nations resisted the
IRA as infringing on inherent tribal national sovereignty,
the new policy era represented a major change for the
better. Legislation also ended Allotment and legalized thepractice of traditional Native religions (which had been
criminalized during the Reservation period).
Just as events running up to the Civil War drove
Indians from the public agenda, so did World War II. In
the years following the war, though, forces opposed to
Native sovereignty reasserted themselves and proceeded
to dismantle the Indian New Deal. In 1948, Congresscreated a special commission on government, chaired
by Herbert Hoover. As president (1929-1933), Hoover
had effectively stopped Allotment but done nothing
to actively change the policy. Despite the gains madeunder Franklin Roosevelt, the report of the Hoover
Commission channeled Theodore Roosevelt, stating,“The basis for historic Indian culture has been swept
away. Traditional tribal organization was smashed ageneration ago. … Assimilation must be the goal of
public policy” (Quoted in Charles F. Wilkinson, Blood
Struggle: The Rise of Modern Indian Nations (2005)).
Termination, by which the federal government attempted
to sever its government-to-government relationship withnations — effectively abolishing tribes — became federal
policy. A key component of the policy was Relocation, aprogram designed to lure Indians from reservations into
cities where there was need of a large labor population.
The person President Harry Truman (1945-1953)
chose to administer Termination and Relocation ascommissioner of Indian Affairs was Dillon S. Myer.
Myer’s previous experience with American minorities wasduring World War II when he headed the War Relocation

Administration, the agency that oversaw internment
camps for Japanese Americans. Allotment led to the lossof 65 percent of Indian lands; largely due to Termination
and Relocation, today more than 70 percent of Native
Americans live off reservations.
Self-Determination
President John F. Kennedy (1961-1963) ended federal
Termination efforts, but it was left to President Nixon toannounce Self-Determination. It remains official policy
today. In the past 40 years, Native nations have taken
increasing control of their destinies, governing themselves
and their citizens.
Today there are 562 federally recognized tribes.
Though poverty and health disparities remain criticalproblems, thanks to the Supreme Court decision in
California v. Cabazon Band of Mission Indians (1987),
which ruled that states could not prohibit gamblingon sovereign Indian lands, some tribes have achieved
economic independence. Tribal nations have increased
the zone of tribal sovereignty.
Recently, in an important book, Jeff Corntassel andRichard Witmer have argued that the policy era hasturned yet again. They contend that we live in the era of“forced federalism” because since 1988, with the passageof the Indian Gaming Regulatory Act (a response to
the Cabazon decision), Congress has required Native
nations to negotiate with state governments regarding
establishment of gambling casinos. This represents an
intrusion by states into tribal sovereignty not seen since
Termination.
Although it is too early in President Barack Obama’s
administration to discern what direction his Indian policy
will take, there are indications that he will continue, andeven strengthen, Self-Determination. During the 2008
presidential campaign, he expressed opinions strongly
in favor of Native sovereignty. He has nominated Larry
Echohawk, a Pawnee legal scholar and expert in federal
Indian law and policy, to head the Bureau of IndianAffairs. Despite these hopeful signs, Native Americans
remain wary. History has taught them that, if not now
at least sometime in the future, the pendulum will swing
once more from a policy of sovereignty and survival toone of assimilation and extinction. The opinions expressed in this article do not necessarily reflect the views orpolicies of the U.S. government.

eJournal USA 18

© George Longfish

People and the Arts

George Longfish. As Above, So Below, 1998. Acrylic on canvas.
Canadian-born, of Seneca and Tuscarora heritage, Longfish’s versatile art often dwells on issues of social justiceand Native culture.

eJournal USA 19

PEOPLE

Alejandro Toledo, president, Peru.
Son of Quichua campesinos, he became the firstindigenous president of a Latin American country in 2001, serving until 2006. A child laborer
growing up, he went on to study in Peru andthe United States.

© AP Images/Dado Galdieri© AP Images/NASA, Kim Shiflett

Buffy Sainte-Marie, songwriter-musician.
Since the 1960s, this Canadian-born Cree singer-songwriter-musician has
brought the message of social justice to audiences around the world.
Her song Up Where We Belong won an Academy Award.

© AP Images/John Moore© AP Images/Winnipeg Free Press/Mike Deal

Recent decades have seen the rise in appreciation of indigenous people and their cultural contributions,
not only historically but in the present. They are found in all professions, many working to preserve
their heritage and represent and educate minorities. This photo gallery highlights a few extraordinary
individuals and new art from diverse indigenous communities.

John Herrington, astronaut.
A Chickasaw Indian, Herrington was the first Native
American astronaut. He flew on the space shuttle
Endeavour in 2002, taking with him sacred Indian artifacts and tribal blessings.

Rigoberta Menchú, Nobel laureate, Guatemala.
A Quiche (Mayan) Indian, Menchú picked coffee with herpeasant family before becoming a social reformer. Her family’s
work for Indian rights led to the death of her father, mother,and brother and her own voluntary exile. Her work for Indianrights and interethnic dialogue won her the Nobel Peace Prizein 1992.

eJournal USA 20

© AP Images/Jeff Geissler© AP Images/The Denver Post/Leah Bluntschli

Lacrosse is a popular team sport today, but it has ancient roots in indigenous America.
It was often played for ritual purposes, involving hundreds of players and huge stretches of ground.

© AP Images/Anchorage Daily News/Erik Hill

Chris Eyre, film director.
Adopted and raised by a white family
but of Cheyenne-Arapaho descent, Eyre
reconnected with his indigenous roots inadulthood. His films, such as Smoke Signals
for which American Indian writer Sherman
Alexie wrote the screenplay, explore
aspects of Native American life.

Wes Studi, actor.
Known for his character roles as Magua in The Last of the Mohicans (1992) and
Geronimo in Geronimo: An American Legend (1993), he is among Indian actors who
have made names in the film business since casting directors began to cast authentic Indians in Indian roles.

eJournal USA 21

© Jim Denomie

THE ARTS

Roxanne Swentzell. The Emergence of Clowns, 1988. Mixed media clay sculptures.
Pottery is a fine art in Swentzell’s Santa Clara Pueblo tribe. Here she depicts thesacred clowns, or “koshares,” which traditionally make fun of human follies andbad behavior to goad people to behave better.

eJeJournal
USA 22
ournal USA 22© James Luna

Heard Museum, Phoenix, Arizona

Jim Denomie. Edward Curtis Paparazzi – Black Hills Golf and Country Club, 2007. Oil on canvas.
Native culture coming to terms with mainstream American culture is a frequent theme in thisMinnesota-based artist’s work.

James Luna. Two Worlds War Dance Technology,
1990. Mixed media.
A Luiseño Indian from California, Luna isa performance and installation artist whosays the genre “offers an opportunity likeno other for Native people to express
themselves in the Indian traditional art formsof ceremony, dance, oral traditions, andcontemporary thought.”© AP Images/Marcelo Hernandez
Kenneth White/U.S. State Department

Courtesy Jolene Nenibah Yazzie/National Museum of American Indian, Smithsonian Institution

The market for Andean textiles woven in the old way, as by this Aymara woman
near Lake Titicaca, Bolivia, supports cottage industries in indigenous economies.

Fancy Dancing. Dakota Plains Indians are among those who have revived theirculture of ceremonial dance. This Men’s Fancy Feather Dance was performed
at a pow wow, or gathering, at the National Museum of the American Indian in
Washington, D.C.
Jolene Nenibah Yazzie. Protector of
Innocence. Navajo comic illustrator
Yazzie’s Native American female cartoon
superheroes were created to “showwomen how to recognize and appreciate
the strength that is present inside them,”
she says.

eJeJournal
USA 23
ournal USA 23

© Bunky Echo-Hawk

Bunky Echo-Hawk. HE WHO,2008.
In Montana in May 2008, Barack
Obama was adopted by the
Crow Nation and given a Crow
name that means “he who helps
people throughout the land.”Black Eagle is the surname of
the Crow Elders who are his
adoptive parents. Artist EchoHawk (Pawnee/Yakima) painted
the portrait at a live art eventat the Denver Art Museum
during the 2008 Democratic
National Convention.

Courtesy National Museum of the American Indian, Smithsonian Institution, Collectionof Robert E. Herzstein

Fritz Scholder. Indian No. 16, 1967. Oilon canvas. Part of the indian not indian
exhibit at the NMAI, November 1, 2008
- August 16, 2009.
One-quarter Luiseño Indian, Scholder(1937-2005) struggled with his Native
American heritage in his controversial
and influential art. He resisted idealized,
sentimental images and depicted theoften difficult reality and inner conflict incontemporary Indian lives.

eJournal USA 24

Native-Owned Newspaper Wins Battle
With Torch of TruthTim Giago is an Oglala Lakota
journalist and editor who founded
the Lakota Times on the Pine Ridge
Reservation in South Dakota in 1981.
Later renamed Indian Country Today,
it became the largest independent Indian
newspaper in the country. Giago has trained
and mentored numerous American Indianjournalists. An award-winning journalist,
he was founder and first president of the
Native American Journalists Association,
has worked in both print and broadcast
media, is the author of several books, andwrites a nationally distributed weekly
column, “Notes on Indian Country.”
Emerging from retirement, Giago started
the weekly Native Sun News in April
2009, to “go back to the traditional way
Editor and journalist Tim Giago.
of providing news for Indian country,”in print and not online, he wrote in his
Huffington Post blog.
the initial 3,000 to nearly 12,000 weekly within the first
three years.
n 1980, 29 years ago, there wasn’t a single
Guns vs. Words
independent, Native American-owned weekly
newspaper in the United States. I didn’t know thatwhen I decided to start a weekly newspaper on the Pine
There was a lot of violence on the reservation
Ridge Indian Reservation in the spring of 1981.
following the Wounded Knee occupation (an armed,
A business plan? What was that? I failed to realize
71-day, activist takeover of the town of Wounded Knee,
until I went to a bank in the reservation border town
South Dakota, in 1973, which drew law enforcement,of Rushville, Nebraska, that interest rates at the time
publicity, and attention to Native American issues).
hovered around 20 percent. The 1980 U.S. Census had
Factions fought factions and it was a terrible time in ourjust been released, and it named Shannon County, thehistory. The murder of two FBI agents at Oglala on theheart of the Pine Ridge Reservation, as the “poorest
Pine Ridge Reservation in 1978 exacerbated the situation.
county in America.”
I decided that my newspaper, the Lakota Times, had to
In the face of all these negatives, I started a weekly
address this continuing violence and condemn it. Strong
newspaper. I started the paper because it was vitally
editorials pointed out the damage this violence was doingneeded. Gossip and rumor and lies were rampant, andto the future of the tribe. The newspaper covered the
I believed that the people deserved to know the truth.
violent incidents in depth. The truth upset the violent
Truth was my torch, and truth is what made this small
ones. Attacks began upon the Lakota Times. Officestart-up newspaper a success. Within two years our
windows were blasted out with guns on three occasions.
circulation had spread to all nine reservations within
The newspaper was firebombed with Molotov cocktails
South Dakota’s borders. Our circulation had gone fromin 1981, just before Christmas.
One dark and drizzly night, after I had put the paper

IeJournal USA 25

Courtesy Native Sun NewsTim Giago

From Wikimedia Commons, http://en.wikipedia.org/wiki/File:
Newspaper_rock.jpg

for years. At last the people had a forum through which
to bed and walked out in the rain and climbed into mythey could express their opinions.
car, my windshield was shattered by a bullet that ripped
For more than 100 years every newspaper in Southpast my head. Phone threats of death menaced me, my
Dakota had had the opportunity, or I should say thewife, and my children. The president of the Oglala Siouxobligation, to cover the largest minority in their state,
Tribe, Joe American Horse, called a special session of
the Native Americans. They chose not to do this, and so
the tribal council after my building was firebombed.
my small weekly newspaper, started on a shoestring, soon
American Horse said, “Starting with now, anymore
became the largest weekly newspaper in the history of
attacks upon the Lakota Times will be considered an
South Dakota. It succeeded because it filled a void andattack upon the Oglala Sioux Tribe.” The attacks stopped.
it opened the doors for the Native American people to
Only one newspaper editor in the entire state of
finally move into 20th-century media.
South Dakota had the courage to speak out about the
The Lakota Times became the watchdog for theattacks upon me and my newspaper. His name was Jim
Indian people. When we saw the disparity in justice, one
Carrier and he was managing editor at the Rapid City
for whites and one for Indians, we attacked it. When we
Journal. Although I was a fellow newspaper editor andstood up with editorials urging the state legislators andpublisher in this state and although the attacks on my
the governor tonewspaper werecreate a Native
published on my
American Day
front page, all of the
as a legal holiday
other non-Indianin this state,
editors totally
we won. Southignored what was
Dakota became
happening to one ofthe only state
their own. Carrierin the Union
was fired not too
to celebrate
long after he stood
Native American
up for me.
Day, and thisWe weathered
would neverthis horrific storm,
have happened
and the attacks only
if a small,made us stronger,
independent
but more thanIndian-owned
that, it brought thenewspaper, theLakota people to
Early journalism. Newspaper Rock, a sandstone petroglyph in Utah, records different eras
LakotaTimes,
our side. It quelledof human activity, over 2,000 years. Although their meaning is not clear, the symbols may
betracedtoFremont,
Anasazi,
Navajo,andAnglocultures.
had not fought tosome of the fearsee it happen.
that permeated the
We won many battles without using a gun, andreservation in the early 1980s. At first people were afraid
we proved indelibly that “the pen is mightier than theto write a letter to the editor, until one brave Lakota
sword.” woman from the Pejuta Haka (Medicine Root) District,
my home district, wrote a letter to our newspaper
condemning the violence. She wrote, “If Tim Giago,
The opinions expressed in this article do not necessarily reflect the views ora Lakota man I have known since he was a small boy,policies of the U.S. government.
can stand up and fight this violence, we Lakota winyan[women] must do the same.”
Pen Mightier Than Sword
After her letter it seemed that the floodgates opened
and letters poured into our newspaper speaking up about
all of the issues that have plagued our tribal government
eJournal USA 26

LANGUAGE AND CULTURE

Two Languages in Mind, But Just One
in the HeartLouise Erdrich
Author of more than a dozen novels, a memoir,
poetry, and children’s books, Louise Erdrich,of Turtle Mountain Ojibwe descent, is among
the foremost Native American writers. She
first gained fame with her award-winning
Love Medicine (1984). She owns Birchbark
Books, a small independent bookstore in
Minneapolis, Minnesota. Here she writes about
the inspiration she derives from Ojibwemowin,
the Chippewa (Ojibwe) language.

eJournal USA 27© AP Images/Dawn VillellaFor years now I have been in love witha language other than the English inwhich I write, and it is a rough affair.
Every day I try to learn a little more Ojibwe.
I have taken to carrying verb conjugation
charts in my purse, along with the tiny notebook I’ve always kept for jotting down bookideas, overheard conversations, language
detritus, phrases that pop into my head. Now
that little notebook includes an increasing
volume of Ojibwe words. My English is
Novelist Louise Erdrich at her store, Birchbark Books in Minneapolis. Modern Native
jealous, my Ojibwe elusive. Like a besieged
American family life provides themes for her writing.
unfaithful lover, I’m trying to appease them
twisting New England roads. Back then, as now, I carriedboth.
my tapes everywhere.
Ojibwemowin, or Anishinaabemowin, the ChipThe language bit deep into my heart, but it was
pewa language, was last spoken in our family by Patrick
an unfulfilled longing. I had nobody to speak it with,
Gourneau, my maternal grandfather, a Turtle Mountain
nobody who remembered my grandfather’s standing with
Ojibwe who used it mainly in his prayers. Growing up off
his sacred pipe in the woods next to a box elder tree, talkreservation, I thought Ojibwemowin mainly was a laning to the spirits. Not until I moved back to the Midwest
guage for prayers, like Latin in the Catholic liturgy. I wasand settled in Minneapolis did I find a fellow Ojibweg tounaware for many years that Ojibwemowin was spoken inlearn with, and a teacher.
Canada, Minnesota, and Wisconsin, though by a dwindling number of people. By the time I began to study the
Inspiring Teacher
language, I was living in New Hampshire, so for the firstfew years I used language tapes.
I never learned more than a few polite phrases that
Mille Lac’s Ojibwe elder Jim Clark — Naawi-giizis,
way, but the sound of the language in the author Basilor Center of the Day — is a magnetically pleasant, sunny,Johnson’s calm and dignified Anishinaabe voice sustainedcrew-cut World War II veteran with a mysterious kindlime through bouts of homesickness. I spoke basic Ojibweness that shows in his slightest gesture. When he laughs,
in the isolation of my car traveling here and there on
everything about him laughs; and when he is serious, hiseyes round like a boy’s.

© AP Images/Wisconsin State Journal/Joseph W. Jackson III

giizis value the language
partly because it has been
physically beaten out of somany people. Fluent speakers have had to fight for the
language with their own
flesh, have endured ridicule,have resisted shame andstubbornly pledged themselves to keep on talking thetalk.
The Great Mystery

My relationship isof course very different.
How do you go back to alanguage you never had?
Why should a writer who
Students at a Wisconsin Ojibwe language-immersion school. Immersion programs are being used to teachloves
her first language findindigenous languages to a new generation, preserving languages that otherwise might die with the older
it necessary and essential
generation of fluent speakers.
to complicate her life withanother? Simple reasons,
personal and impersonal. In the past few years I’ve foundNaawi-giizis introduced me to the deep intelligencethat I can talk to God only in this language, that someof the language and forever set me on a quest to speak
how my grandfather’s use of the language penetrated. The
it for one reason: I want to get the jokes. I also want tosound comforts me.
understand the prayers and the adisookaanug, the sacred
What the Ojibwe call the Gizhe Manidoo, the greatstories, but the irresistible part of language for me is theand kind spirit residing in all that lives, what the Lakota
explosion of hilarity that attends every other minute of ancall the Great Mystery, is associated for me with the
Ojibwe visit. As most speakers are now bilingual, the lanflow of Ojibwemowin. My Catholic training touchedguage is spiked with puns on both English and Ojibwe,
me intellectually and symbolically but apparently nevermost playing on the oddness of gichi-mookomaan, that is,engaged my heart.
big knife or American, habits and behavior.
There is also this: Ojibwemowin is one of the few
This desire to deepen my alternate language puts
surviving languages that evolved to the present here in
me in an odd relationship to my first love, English. It is,North America. The intelligence of this language is adaptafter all, the language stuffed into my mother’s ancestors’
ed as no other to the philosophy bound up in northernmouths. English is the reason she didn’t speak her native
land, lakes, rivers, forests, arid plains; to the animals andlanguage and the reason I can barely limp along in mine.
their particular habits; to the shades of meaning in the
English is an all-devouring language that has moved
very placement of stones. As a North American writer,
across North America like the fabulous plagues of locusts
it is essential to me that I try to understand our humanthat darkened the sky and devoured even the handles ofrelationship to place in the deepest way possible, usingrakes and hoes. Yet the omnivorous nature of a colonial
my favorite tool, language.
language is a writer’s gift. Raised in the English language,
There are place names in Ojibwe and Dakota for
I partake of a mongrel feast.
every physical feature of Minnesota, including recent
A hundred years ago most Ojibwe people spoke
additions like city parks and dredged lakes. Ojibwemowin
Ojibwemowin, but the Bureau of Indian Affairs and reliis not static, not confined to describing the world of somegious boarding schools punished and humiliated children
out-of-reach and sacred past. There are words for e-mail,who spoke Native languages. The program worked, andcomputers, Internet, fax. For exotic animals in zoos.
there are now almost no fluent speakers of Ojibwe in the
United States under the age of 30. Speakers like NaawieJournal USA 28

Anaamibiig gookoosh, the underwater pig, is a hippopotamus. Nandookomeshiinh, the lice hunter, is the monkey.
There are words for the serenity prayer used in
12-step programs and translations of nursery rhymes. The
varieties of people other than Ojibwe or Anishinaabe arealso named: Aiibiishaabookewininiwag, the tea people,
are Asians. Agongosininiwag, the chipmunk people, are
Scandinavians. I’m still trying to find out why.
Complexity of Ojibwemowin
For years I saw only the surface of Ojibwemowin.
With any study at all one looks deep into a stunningcomplex of verbs. Ojibwemowin is a language of verbs.
All action. Two-thirds of the words are verbs, and for eachverb there are as many as 6,000 forms. The storm of verb
forms makes it a wildly adaptive and powerfully precise
language. Changite-ige describes the way a duck tips itself
up in the water butt first. There is a word for what would
happen if a man fell off a motorcycle with a pipe in his
mouth and the stem of it went through the back of hishead. There can be a verb for anything.
When it comes to nouns, there is some relief. There
aren’t many objects. With a modest if inadvertent political correctness, there are no designations of gender inOjibwemowin. There an no feminine or masculine possessives or articles.
Nouns are mainly designated as alive or dead, animate or inanimate. The word for stone, asin, is animate.
Stones are called grandfathers and grandmothers and are
extremely important in Ojibwe philosophy. Once I began
to think of stones as animate, I started to wonder whether
I was picking up a stone or it was putting itself into myhand. Stones are not the same as they were to me in English. I can’t write about a stone without considering it inOjibwe and acknowledging that the Anishinaabe universe
began with a conversation between stones.
Ojibwemowin is also a language of emotions; shadesof feeling can be mixed like paints. There is a word forwhat occurs when your heart is silently shedding tears.
Ojibwe is especially good at describing intellectual states
and the fine points of moral responsibility.
Ozozamenimaa pertains to a misuse of one’s talents
getting out of control. Ozozamichige implies you can still
set things right. There are many more kinds of love thanthere are in English. There are myriad shades of emotion-

al meaning to designate various family and clan members.
It is a language that also recognizes the humanity of acreaturely God, and the absurd and wondrous sexuality ofeven the most deeply religious beings.
Slowly the language has crept into my writing,replacing a word here, a concept there, beginning tocarry weight. I’ve thought of course of writing stories inOjibwe, like a reverse Nabokov. With my Ojibwe at thelevel of a dreamy four-year-old child’s, I probably won’t.
Though it was not originally a written language,
people simply adapted the English alphabet and wrote
phonetically. During the Second World War, Naawigiizis wrote Ojibwe letters to his uncle from Europe. He
spoke freely about his movements, as no censor could
understand his writing. Ojibwe orthography has recently
been standardized. Even so, it is an all-day task for me
to write even one paragraph using verbs in their correct
arcane forms. And even then, there are so many dialectsof Ojibwe that, for many speakers, I’ll still have gotten it
wrong.
As awful as my own Ojibwe must sound to a fluent
speaker, I have never, ever, been greeted with a momentof impatience or laughter. Perhaps people wait until I’ve
left the room. But more likely, I think, there is an urgency
about attempting to speak the language. To Ojibwespeakers the language is a deeply loved entity. There is a
spirit or an originating genius belonging to each word.
Before attempting to speak this language, a learnermust acknowledge these spirits with gifts of tobacco andfood. Anyone who attempts Ojibwemowin is engaged insomething more than learning tongue twisters. However
awkward my nouns, unstable my verbs, however stumbling my delivery, to engage in the language is to engage
the spirit. Perhaps that is what my teachers know, andwhat my English will forgive. The opinions expressed in this article do not necessarily reflect the views orpolicies of the U.S. government.

eJournal USA 29

Endangered Languages© AP Images/Eraldo Peres

Akira Y. Yamamoto

An indigenous tribe member holds a copy of the Brazilian constitution. Legal recognition and protections of the status of indigenous
groups and their languages are critical for their cultural survival.

Born in Japan, Akira Y. Yamamoto has devoted his longcareer to promoting endangered indigenous languages
and cultures. Currently professor emeritus of anthropology
and linguistics at the University of Kansas, he chaired the
Linguistic Society of America’s Committee on Endangered
Languages and Their Preservation and co-chaired the
UNESCO’s Ad Hoc Expert Group on Endangered
Languages. A prolific writer, he has written books on the
Hualapai and Kickapoo languages and on Haiku.

A

Chamicuro grandmother, Natalia Sangama, in1999 spoke these words:
I dream in Chamicuro,
but I cannot tell my dreams
to anyone,
because there is no one else
who speaks Chamicuro.
It’s lonely being the last one.

The Chamicuro (or Chamekolo) is a language in
Lagunas, Peru. UNESCO’s atlas of endangered languages
reports that it has only eight speakers and is criticallyendangered. According to Ethnologue 2005, languages in
the world are distributed as follows:eJournal USA 30

• Labor markets require knowledge ofRegionNumber of languages% of total

Europe		

239		

3.5%

The Americas

1,002		

14.5%Africa		2,092		

30.3%Asia		

2,269

32.8%

Pacific		

1,310

19.0%

5 regions

6,912

100%

There are 347 languages that have more than amillion speakers, but 95 percent of the world’s spoken
languages have far fewer speakers.
Globally, Languages Are Disappearing
UNESCO’s Atlas of the World’s Languages in Danger
of Disappearing (the Atlas hereinafter) documents 2,279
languages in the world faced with different degrees
of endangerment: 538 are critically endangered, theyoungest speakers are elderly, and interaction in the given
language is infrequent or rare. Thus, we must assume thatthese 538 languages will disappear in a few years whenthese speakers are gone.
Languages are disappearing because people stop using
their heritage language and, instead, start using another,often the language of political, economic, military, and/or
religious dominance.
Major reasons for languages disappearing, besides
human and natural disasters, are:• The language of formal education is not a child’s
heritage language, so that children do not fully
learn it.
• Mass media, entertainment, and other cultural
products are all in dominant languages.
• Dominant language receives a higher status, while
the heritage language obtains a lower status.
• Urbanization, migration, and employment
mobility lead to disintegration of language
communities.

dominant languages to the detriment of
heritage languages.
• Multilingualism is not valued, butmonolingualism in the dominantlanguage is considered sufficient anddesirable.
• Dominant language is desirable for states(one nation — one language) and forindividuals, fostering belief that children
must choose between learning theirheritage language or learning thedominant language.
External forces that affect the language community
include government policies on languages. Language
policies that provide insufficient protection of linguistic
human rights may force the language community toabandon its heritage language. Supportive policies
encourage the community to maintain and promote its
language. The UNESCO document Language Vitality
and Endangerment summarizes governmental attitudes
and their effects, which range from policies that value
diverse languages and provide legal protection of specificlanguages to those that promote passive, active, or forced
assimilation of the dominant language.
Such external factors influence the beliefs speakersof the heritage language form about the value and role oftheir language. Members of a speech community are notusually neutral towards their own language, according
to the UNESCO study: “They may see it as essential totheir community and identity and promote it; they may
use it without promoting it; they may be ashamed of it
and, therefore, not promote it; or they may see it as a
nuisance and actively avoid using it.”
What Nations Are Doing
Around the world, indigenous language
communities face the rapid disappearance of theirancestral languages. The crisis has prompted efforts to
document and revitalize languages at both the grassroots
and government levels. Although it is too soon to see
significant promotion and revitalization of indigenous
languages, efforts to do so are increasing.
There are about 600 First Nation communities,
50 Inuit communities, and 80 Métis communities
in Canada, composing about 3 percent of the total
Canadian population. (“First Nations” describes
indigenous Canadian tribes who are not Inuit, i.e.,
indigenous peoples of the Arctic, or Métis, descendants

eJournal USA 31

increasing number of second-language learners. In 1869,
after the Meiji Restoration, the forced assimilation of the
Ainu began when the government established Kaitakushi(the Development Commission) to rule and develop
Hokkaido. Government promotion of the Japanese
language resulted in a rapid decline of the Ainu language.
In June of 2008, an unprecedented resolution was
adopted by the Japanese Diet, acknowledging the Ainu’s
hardships, strengthening the efforts of grassroots language
and culture revitalization groups.
Mexico is a multicultural and multilingual country
with an estimated 144 endangered indigenous languages.
In 2001 indigenous peoples’ rights and communities wererecognized by inclusion in the Mexican constitution. In
2003 the General Law for the Linguistic Rights of the
Indigenous People was published as a decree. Grassroots
indigenous organizations are working closely withacademic professionals in documenting and revitalizing
their languages. An indigenous literacy movement among
various language communities is gaining power.
Papua New Guinea (PNG) is the world’s most
linguistically diverse nation, with 823 living languages
spoken by a population of 5.2 million (2000 PNG
Census). From 1870 until the 1950s, the majority of
PNG schools were established by missions. Vernacularlanguages were used as the language of instruction.
An English-only policy was adopted in the 1950s, but
reformed after PNG’s independence in 1975. From 1979
to 1995, vernacular-language preschool programs spread
informally, and in 1995 government policy required
inclusion of vernacular-language education in the initial
years of a child’s education, with a gradual transition to
the use of English as one of the languagesof instruction.
Venezuela has 34 endangeredindigenous languages. The current
constitution, adopted in1999, declares
Spanish and indigenous languages
in Venezuela as official languages.
Some academic professionals areintensely working with the indigenous
communities toward documentation andrevitalization of their languages.
© AP Images/Don Ryanof indigenous people who married Europeans.) The Atlas
identifies 86 endangered indigenous languages, only threeof which, Cree, Inuktitut, and Anishinaabe, are expected
to remain and flourish in Aboriginal communities.
In 1998 the government introduced the Aboriginal
Languages Initiative, which supports community-based
indigenous language preservation projects. A National
Aboriginal Language Day was declared in 1989. In 2008
Canadian Prime Minister Stephen Harper apologized
to First Nations, Inuit, and Métis peoples for abuses inresidential schools, which indigenous children were madeto attend after forcible removal from their families.
In Australia, the Atlas identifies 102 endangeredindigenous languages. Currently, the situation is criticalas most remaining speakers are elderly, and there is little
or no language transmission to younger generations.
New South Wales (NSW) adopted the Aboriginal
Education Policy advocating that Aboriginal languages
be maintained, revived, and reclaimed. This is reinforcedby the NSW Government Statement of Commitment
to Aboriginal People, which states, “Language is an
important component of cultural heritage and identity... the importance of learning Aboriginal languages
is recognized as a vital part of Aboriginal students’experience.” Prime Minister Kevin Rudd offered a formal
apology to Aborigines for past government injustices in
2008.
It is estimated that about 24,000 indigenous Ainu
people remain in Hokkaido, the northern-most island ofJapan, although there could be more if those who refuse
to reveal their ethnic identity for fear of discrimination
are included. There are possibly 40 fluent speakers and an

A young man of Walla Walla Indian descent studies the tribal language with a tribal elder
at the Umatilla Indian Reservation in Oregon. It is often the best way to save an indigenous language when only the oldest generation can speak it fluently.
eJournal USA 32

Of Indigenous Languages
in the United States
At the time of European contact,
there were an estimated 300 indigenous
languages in North America that

U.S. Preservation Efforts

Courtesy Ted Vaughn and Akira Yamamoto

Language professionals,
community leaders, and individual
members of Native communities
continue to raise awareness of
the rapid decline of indigenous
languages among their peoples,policymakers, and the generalpublic. Ojibwe Nation Chairman
Floyd Jourdain Jr. recently told the
Red Lake Ojibwe Nation: “Our
Ojibwe language is officially ina state of crisis. ... We estimatethat there are as few as 300 fluent
language speakers remaining
within our tribe. Our official
tribal enrollment number is 9,397
members” (The Bemidji Pioneer,
April 6, 2009).
Akira Y. Yamamoto with Yavapai Indian elder Ted Vaughn in Prescott, Arizona, at work on Vaughn’s
The last speaker of Eyak,
dictionary.
Mary Smith, who passed away
in January of 2008, made thisappeal: “It’s sad to be the last speaker of your language.
belonged to more than 50 language families. The first
Please, turn back to your own and learn your language somajor classification of Native American languages, by
you won’t be alone like me” (Kodiak Daily Mirror, AugustJohn Wesley Powell (1891), identified 58 language
20, 2006).
families. According to the Atlas, prior to 1950 there
Individuals and language communities have run
were 192 languages in the United States, and 53 haveprograms to revitalize their heritage languages in private
become extinct since then, leaving 139 languages withhomes, communities, and schools since the 1970s. As
one or more speakers. Eleven languages are classified
there are diverse communities, there are diverse language
as “unsafe” in that most children speak the language,
programs. Some “revive” languages not spoken forbut the use of the language may be restricted to certain
decades, based on documented materials; some rely on
domains such as in the home. Twenty-five languages are
one-on-one language transmission, especially when the“definitely endangered,” meaning that children no longer
remaining speakers are elderly; some reintroduce thelearn the language as their mother tongue. Thirty-two
language to schoolchildren and to their parents; some areare “severely endangered,” or spoken primarily by older
heritage language medium programs; and many teach thegenerations. Seventy-one languages are classified as
language as an academic subject. Programs target learners“critically endangered,” because the youngest speakers areof all ages.
the elderly.
Native American leaders, language community
In the United States, all indigenous languages are
members, educators, and linguists met at the 1988
endangered. In Alaska, where there were 21 languages
Native American Language Issue (NALI) Conferencewith one or more speakers, the Eyak language lost its
in Tempe, Arizona. At the conference, resolutions
last speaker in 2008. The most linguistically diverseon Native American language rights were drafted,
state is California. Of Powell’s 58 language families, 22
discussed, and approved by the conference attendees.
were in California. Californian languages have suffered
Resolutions were sent to the Senate Select Committee
most extensively, and yet they continue to represent
on Indian Affairs. This resulted in the passage of thevery diverse language families. Almost half of the Native
Native American Languages Act of 1990, which officially
Californian Indian languages have disappeared since theaddresses the fundamental rights of the Native American
1950s, leaving 30 with one or more speakers.
peoples by highlighting the uniqueness of their cultures
eJournal USA 33

and languages and the government’s responsibility
to work with Native Americans to preserve them. It
recognizes that traditional languages are an integral
part of Native American cultures and identities fortransmitting literature, history, religion, and other values
necessary for the survival of their cultural and political
integrity. It acknowledges that language provides a
direct and powerful means of promoting international
communication by people who share languages. Since its
enactment, motivated language communities have been
supported legally and financially, although the amountof financial support is limited. The Linguistic Society ofAmerica (LSA) led the campaigns for documentation,
revitalization, and public awareness at the professional
level.
Where Are We and Where Are We Going?
In recent years, we have seen a gradual change inattitudes towards bilingualism: an appreciation for it,
if not encouragement of bilingual education. The mostnoticeable changes are attitudes within Native American
communities. Shame in using their heritage languages
has shifted to pride in their languages. Younger people are
actively interested in language revitalization, and morelanguage programs are emerging.
At the institutional level, there are increasingly active
efforts to promote Native language education.
Organizations such as the Indigenous Language
Institute assist language communities and individuals intheir efforts in language documentation and revitalization

through grants and technical support from government,
nongovernmental, and international organizations (seeAdditional Resources for a list of organizations).
Each and every language is precious. With language,
individuals form a group. With language, humans
create a universe in which the relationship with theirenvironment is established, nurtured, and maintained.
When we lose a language, we lose a worldview, a unique
identity, and a storehouse of knowledge. We lose diversity
and human rights, as a Navajo elder said:
If you don’t open your eyes,
there is no sky.
If you don’t listen,
there are no ancestors.
If you don’t breathe,
there is no air.
If you don’t walk,there is no earth.
If you don’t speak,there is no world.
(Paraphrased by Yamamoto from a Navajo elder’s words, PBS-TV
Millennium Series Tribal Wisdom and the Modern World. The opinions expressed in this article do not necessarily reflect the views orpolicies of the U.S. government.

eJournal USA 34

EXCERPT

Universe of Spirits© AP Images/The Denver Post/Cyrus McCrimmon

Vine Deloria Jr.

The Late Vine Deloria Jr. was a leading Native American historian and commentator of the past century.

Many consider Vine Deloria Jr. (1933-2005), a Dakota(Standing Rock) Sioux, the leading Native American
scholar of the past century. His eclectic research, writings,
and teachings continue to influence Native and non-Native
Americans alike. Often provocative, his works on history,
law, religion, and political science helped to shape attitudes
about Native Americans and champion their rights. His firstbook, Custer Died for Your Sins, brought him recognition,and the score of books that he wrote subsequently strove
to restore Indian culture to an honored place. He testified
before the U.S. Congress about Indian affairs and was on
the faculty at the University of Colorado and the Universityof Arizona. He argued with humor and incisiveness. One
famous Deloria quote: “When asked by an anthropologist
what the Indians called America before the white man came,an Indian said simply, ‘Ours.’”

From God Is Red

W

hen I was very small and traveling with myfather in South Dakota, he would frequently
point out buttes, canyons, river crossings, andold roads and tell me their stories. In those days before
interstate highways, when roads were often two ruts along
the side of a fence, it was possible to observe the places up
close, and so indelible memories accrued around certain
features of the landscape because of the proximity of theplace and because of the stories that went with them. He
seemed to remember details that other people had missedor never knew. He could point out buttes where vision
quests [initiatory spiritual rites of passage] were held, thehill near Standing Rock where the woman lived with thewolves, and obscure landings along the Missouri where
the people crossed or where Jack Sully, shirt-tail relativeand famous bandit, escaped from a posse.
I came to revere certain locations and passed thestories along as best I could, although visits to theseeJournal USA 35

places were few and far between. It seemed to me thatthe remembrance of human activities at certain locations
vested them with a kind of sacredness that could nothave been obtained otherwise. Gradually I began tounderstand a distinction in the sacredness of places.
Some sites were sacred in themselves, others had beencherished by generations of people and were now partof their history and, as such, revered by them and partof their very being. As the Indian protest movement
gained momentum and attracted many young people
to its activities, much of the concentration of energies
was devoted to the restoration of sacred sites and theresumption of ceremonies there.


Reflecting back on the old men I observed as a boy
and the utter sincerity of their belief, their humility andhesitancy to rush forward with answers to importantquestions, in writing the book [God Is Red] I was led backto a great appreciation of our religious traditions. Since
writing the book, I have been gradually led to believe thatthe old stories must be taken literally if at all possible, thatdeep secrets and a deeper awareness of the complexity of
our universe was experience by our ancestors, and thatsomething of their beliefs and experiences can be ours
once again.
Black Elk [Oglala Lakota holy man] in his vision
saw many hoops of many people and we always recognizethat there are other traditions with their ceremonies, sothat sacredness is not restricted to any particular groupof people and their beliefs. Yet an examination of tribal
traditions will show that Indian paths to an encounter
with the Great Mystery of life were generally straightand fulfilling. Almost any tribe can be examined andthe result will be a bevy of stories about how the people
used spiritual powers to live, and these powers are almost
always made available to us in a sacred place where timeand space do not define the terms of the experience.
God Is Red: A Native View of Religion. Copyright ©1972, Fulcrum
Publishing. All Rights Reserved.

From The World We Used to Live In
Every Indian tribe has a spiritual heritage that
distinguishes them from all other people. Indeed, inthe past, recognizing their unique relationship to theworld and its creatures, most tribes described themselves
as “the people” or “the original people.” Regarding
themselves as unique, they rigorously followed thecommands of the spirits as they had experienced themover uncounted generations and recognized that otherpeoples had the same rights and status as themselves. So
the idea of quarreling over the traditions by which they
lived was felt to be absurd. Religious wars, then, were
simply inconceivable, and while they may have fought
ferociously over hunting and fishing grounds or launchedhostilities in vengeance, the closest they came to combat
over beliefs and practices was to find medicines — powers— that could negate the medicine and power possessedby other peoples.
Many avenues of spiritual expression seem tohave been shared by tribes. Many tribes practiced thesun dance, the spirit lodge, the vision quest, the sweat
lodge, use of sacred stones, and other rituals, withslight variations in format, that originated in the past.
Certain birds and animals offered their help to people
with some degree of uniformity. The bear, wolf, eagle,
buffalo, and snake lent their powers to people of many
tribes, although their functions, such as healing, making
prophecies, or offering protection against dangers, were
often similar.


Growing up in Bennett County, South Dakota, andlistening to stories of the old days and learning, fromtime to time, of the unusual things that were still being
done by spiritual leaders, I have never emotionally or
intellectually questioned the veracity of the old accounts.
Over the years, I have listened to stories told by others or
accidentally come across accounts of incidents in whichamazing spiritual powers were displayed. Our ancestors
invoked the assistance of higher spiritual entities to solvepressing practical problems, such as finding game, making
predictions of the future, learning about medicines,
participating in healings, conversing with other creatures,finding lost objects, and changing the course of physicalevents through a relationship with the higher spirits
who controlled the winds, the clouds, the mountains,
the thunders, and other phenomena of the natural
world. Knowing how little superstition exists in Indian
communities, I have always considered these accounts astruthful remembrances of past events. Medicine men, forthe most part, performed their healings and predictionsin front of large Indian audiences that were saying “ShowMe” long before Missouri adopted that slogan for itself. 
The World We Used to Live In: Remembering the Powers of the Medicine
Men. Copyright ©2006, Fulcrum Publishing. All Rights Reserved.

eJournal USA 36

EXCERPT

Ceremony
His Abenaki Indian heritage inspired
Joseph Bruchac to become a Native
American storyteller and devote his life
to illuminating the traditions of diverse
Native American tribes. Abenakis are oneof five tribes that formed the Wabanaki
Confederacy in eastern North America.
Bruchac is author of more than 70 booksof poetry, fiction, and nonfiction for adults
and children, and has received numerous
awards, among them the American Book
Award, Scientific American Children’sBook Award, Cherokee Nation Prose
Award, and Hope S. Dean Award for
Notable Achievement in Children’s
Literature. He is founder of the Greenfield
Review. He has performed widely as aLarge ceremonial dances, such as the annual Gathering of Nations Pow Wow instoryteller throughout the United States
Albuquerque, New Mexico, give elders an opportunity to pass traditions on toyounger generations and acquaint them with customs of other tribes.
and abroad.

Beauty before me I walk
beauty below me I walk
beauty all around me I walkin beauty all is restored
in beauty all is made whole…
		— from the Diné “Nightway”“Every morning when I get up to get a drink ofwater from the sink, I always remember to thank thewater.” Those words were spoken to me 30 years ago
by Dewasentah, an Onondaga Clan Mother who wasalways reminding me of the sacred relationship thatexists between all things and the responsibility wehumans have to acknowledge that relationship.
One of the ways that relationship is expressedin American life is through what Europeans callceremony. The dictionary defines ceremony as a formal
act or series of acts performed solemnly as prescribedby ritual or tribal procedure. Although that is certainly© AP Images/Albuquerque Journal/Paul Bearce

Joseph Bruchac

true, it can also be said that, for American Indianpeople, ceremony is life itself. Tom Porter, a Mohawk
elder, told me that one reason why we have so many
ceremonies is that humans are forgetful. If we justremembered to give thanks every day and then behave
in a thankful and respectful manner, that would beenough. But each time we forget, we need to be given
more ceremonies to help us remember.
American Indian ceremonial practices can be as
simple as the offering of tobacco with a prayer or ascomplex as the healing traditions of the Diné. Those
traditions, known as “Ways,” involve a highly trained
hataaXii, or “chanter,” who has spent years memorizing
the words and the protocol for one or more of thoseWays, each of which is used for a particular healing
purpose. The most common, Blessingway, is often
used to restore physical and spiritual balance in an
individual. Enemyway is used for a Diné person who
has been in battle and touched an enemy, thus causinga spiritual imbalance. For the healing, a dry painting

eJournal USA 37

is created on the ground using colored sand and piecesof ground-up bark. This sand painting is a mandalathat depicts some event from the Diné Creation Story,
perhaps the victory of the Hero Twins over a monster.
The person to be healed is seated on the painting as thehataaXii chants the particular Healing Way. These Ways
may take several days to complete. Because the presenceof others who wish to offer their support makes the
Healing Way more successful, many people are invited
to attend.
Even events that are viewed as nothing more thangames are often part of Native ceremonial practice.
One example of this is the American Indian game now
known as lacrosse. Called Tewaarathon in Mohawk, itis the “Great Game” or the “Creator’s Game.” When it
was played, the field might have been miles in length,
and the entire population of one or more villages might
have taken part. Such games were usually played to help
restore the health of a person to whom the game wasdedicated. When the Iroquois prophet Handsome Lakebecame ill on his final visit to the Onondaga Nation in
1815, a game of lacrosse was immediately planned andplayed in an attempt to bring healing to the mortally
ill elder. (Although he was not cured, he responded tothe honor they gave him by saying, “I will soon go to
my new home. Soon I will step into the new world, forthere is a plain pathway leading me there.”)Some of the best-known ceremonies among
Native people have been either sensationalized or
misinterpreted. The potlatch ceremonies found among
many of the Native peoples of the Pacific Northwest
have been referred to as “fighting with wealth” byanthropologists who describe potlatch ceremonies inwhich a prominent figure tries to outdo a rival by either
giving away or destroying vast amounts of personal
possessions. The Canadian government and the U.S.
Bureau of Indian Affairs were both so alarmed by theirperception of potlatches as wasteful that potlatches were
outlawed for much of the twentieth century. Althoughpotlatches were, indeed, ostentatious affairs used tobuild or restore prestige, there was more to them than
Europeans understood. Potlatch itself comes from the
Nootka word patshatl, which means “giving.” It could
be said that while the accumulation of personal wealth isa desirable social norm in mainstream American culture,
just the opposite is true in American Indian cultures.

Sitting Bull, the great Lakota leader, once said that his
people loved him because he was so poor.
The tradition of the giveaway as a ceremony togive thanks by showing great generosity is widespreadthroughout Native North America. I know of a
Cheyenne family in Montana who promised to do a big
giveaway if their son returned safely from Vietnam. All
the while he was gone, they accumulated huge amountsof things to give away — blankets, canned goods, allkinds of things. When he returned home safely, their
giveaway took place. Not only did they give away
everything they’d gotten together, but also they were
so happy that they gave away their refrigerator, their
television, their record player, their radio, their pickup
truck, and all their own clothing. Finally, they signed
away the deed to their house. They not only showed
how great their love was for their son, how truly grateful
they were to Maheo, the Great Mystery, but they also
made a great name for themselves in their community.
Though they were now poor, they were rich in the eyesof their people.
At its best, a potlatch was a way to redistributematerial wealth, rather than leaving it in the hands ofa few. The imbalance of potlatches in the late 1800s,
at which blankets and other goods were not just given
away, but burned, seems to have resulted from the influxof European goods and the potential to accumulate
excessive wealth on the part of those who traded withthe whites. Today, the potlatch has been restored inmany of the Northwest tribal nations as a ceremony togive thanks and gain honor by giving.
Ceremony reminds us, through song, story, dance,and dress, through ritual behavior and sacrifice, that
we are one with everything around us. To be in balance
within ourselves and with that world around us is theproper and natural way. Through ceremony, we may
both acknowledge and restore that balance. 
Our Stories Remember, by Joseph Bruchac. Copyright ©2003, Fulcrum
Publishing. All Rights Reserved.

eJournal USA 38

Hands Across Borders

The Global Conversation

An Interview with José Barreiro
Courtesy National Museum of the American Indian, Smithsonian Institution

Scholar José Barreiro is director of the office for Latin
America and assistant director for research at the National
Museum of the American Indian (NMAI) in Washington,
D.C. Born in Cuba, he is of Taino heritage, has spent hisacademic career researching indigenous peoples of Latin
America and the Caribbean, and is a leading expert in thefield. Before joining NMAI, Barreiro was associate director,
American Indian program,” at Cornell University. Besides
his many academic publications, he has been a journalist,
editor, and novelist.
Question: How strong are the links forged between
indigenous peoples around the world?
José Barreiro: One of my most instructive experiences
happened when I was a young reporter and part of adelegation that went to a meeting at the United Nations
Human Rights Commission in Geneva, Switzerland,in 1977. I went with the Mohawk Nation delegation,
for whom I worked at the time, as a reporter for thenewspaper Akwesasne Notes. My wife is a Mohawk, andwe lived on her reservation. It was a small conference inthe U.N. context, but it was a huge conference for Indianpeople, to gather for the first time and meet each other.
Many people came from very remote places. For the first
couple of days the discourse was around the human rights
problems that people were having in different countries.
The unity was around what people have suffered: loss ofland, problems with cultural retention, and those kinds ofassaults. I remember an old chief of the Seneca, Corbett
Sundown, who was trying to talk to this Mapuche elder
from Chile. I speak Spanish, so I was translating, andthe Mapuche elder said to him, “Why are we not talking
about who we are as Indians?” Corbett’s response was toinvite him to an early-morning tobacco burning — hisown ceremony, a version of the Iroquois thanksgiving
address. The word spread, so many other people came.
It is a beautiful, comprehensive oration, an expression of
appreciation for the natural world, placing the humanbeing in the circle of creation and giving thanks to theunderworld, Mother Earth, and all of creation. It says,“In thankfulness we put our minds together,” then drop

José Barriero, a leading expert on indigenous peoplesof Latin America and the Caribbean, is himself of Taino
descent. The Tainos were the first to encounter 15thcentury European explorers of the Western Hemisphere.

tobacco on the fire, and that smoke carries the oration to
all creation, to the world. The Mapuches, the Mayas, theHopi, the Maquiritari, and the Aymara and Quechua,
everybody could resonate to it. This is it, they said. This
is why we are here. Our unity is really about this, because
we have something similar to express.
Q: What are the shared difficulties?
Barreiro: There is the forced introduction of an alienculture and attempted destruction of indigenous cultures.
The boarding schools had a “kill the Indian and save theman” mentality. [In the early- to mid-20th century in
the United States, as in Canada and Australia, childrenof Native tribes were forcibly removed and sent toboarding schools for a Western-style education. They
were forbidden to speak Native languages and, often, to
see their relatives.] There is a social pathology — poverty,
alcoholism — worse in some places than in others, but
it’s there and needs to be combated, and there is a lot of
activism around it, from educators to health workers.

eJournal USA 39

If modern technologies come in very forcefully, there
is a definite loss of the other culture, and sometimes that’s
the intent. That was the problem with the early boarding
school education. It didn’t admit there was something inthat child. It assumed the child was empty, and we aregoing to pour civilization into that brain, and create a
new person. That never worked. It created a lot of social
pathology. You are told everything about your people iswrong. You cannot have your people as a model. Thatis a serious dysfunction creation in the mind of a young
person.
But where people have been relatively strong,when satellite dishes, or the car, or whatever, comes in,adaptability is a lot more to the forefront. You huntwith a rifle instead of a bow and arrow. You drive acar instead of using a horse, often without the otherbeing completely given up. Or it becomes more of acultural icon or symbol. If you go to the Crow tribal
fair every August, you’ll see a huge number of Plains
Indians, in some 1,500 tipis, with a herd of five to eight
thousand horses. Parades, rodeo, pow wow. This is not
for tourists, this is for the tribes. The tourist is welcome
but incidental. The horse is a central feature. The arts
are rich — the way they deck out those horses, thebeadwork. This is true among many Indian peoples. I’ve
been to high mountain tops in Guatemala where theQuiche Indians have similar things. People, when they
get together in their own cultural context, want their old
traditions. You see it all over the hemisphere.
Q: How did your own Taino tribe fare?
Barreiro: We had a lot of the intermarriage early on
with the Spanish and the African population that came
initially as slaves. There was serious population loss due to
war and disease, but also centuries of relative isolation as
guajiro, mountain and plains farmers. So there has been acontinuity of family knowledge that is largely indigenous
knowledge. That family culture, the medicinal traditions,herbology, living on the earth, identification of naturespirits — all that stayed. Today, 50 years after a socialist
system, which is supposed to be completely atheistic,
Cuba has more spiritual elements than anywhere in thehemisphere. It’s amazing how people have sustained thesethings, now in many different manifestations. This istrue also of Puerto Rico, the Dominican Republic, andin terms of the Taino base, the Greater Antilles, the big
islands, much less so on Jamaica and Haiti. You see it
still in the fashion of country homes, agriculture, herbal
medicines, prayers, many things.

Q: What are the chief issues of Latin America and the
Caribbean today?
Barreiro: Economic issues are very strong generally.
There has been disruption. Modernity, a lot of thenew, fast and furious communications, transportation,
have entered these communities. The most important
disruption has been to local agriculture. I remember thoseIndian markets in Southern Mexico and Guatemala in
the early 1970s — you could be in the most remote placein the mountains and you would run into an Indian
market that was at least abundant in local food. The
people could eat.
Most of the time, indigenous communities have a
deeper attachment to place. Once depredation of forest
and letting go of local food production begins to happen,
people begin to migrate. There are no jobs. Somebody
comes in with the idea if you plant asparagus here for themarket in the United States, Europe, or whatever, that’s
going to make you the money, and people can work asrural workers. But the process destroys local productionof food that people actually eat. It creates a productthat is only sold outside of where those people live. The
people cannot afford to buy the canned food from theoutside. Those Indians coming north from Mexico,
Guatemala, and Honduras are village Indians, people
who would not leave their areas except for dire economic
conditions. That’s a little bit of a simplification, but by
and large when you still have strong local agriculture, thetraditional culture is strong, the marriages last longer, thechildren come up without the pathologies attending thepoverty, and you have a better life. From there people canbe educated to be whatever they can be, but still the bulkof folks will do something successful on the land. The
dream of the land is still strong. And that’s the dream ofbeing able to make a life from direct interaction with theland. In a way, it’s what defines primitive. “Primitive” isused as a denigrating adjective, but all it really means ispeople have a primary relationship with the land. They
know the difference between this tree and that tree. Eachhas its own purpose. There is a level of knowledge of
ecology and local geography that creates a successful life.
That’s what traditional culture created, a successful life.
That’s how it’s remembered.
Q: Indigenous people have a spiritual connection to
the land, which is a different perspective from theWestern view, isn’t it?
Barreiro: There is a worldview difference, and there

eJournal USA 40

are two central elements to it. One is that everything inthis world has spiritual resonance, even those things we
consider to be dead, inanimate, or even manufactured.
The earth itself is alive. This is the source of life.
Everything in this earth has a communicative spirit thatcan be dormant or awakened. So that is a transcendent
principle of indigenous philosophy.
The second is that everything in this world needs
to be appreciated, whether it’s the moon, a little bug,or a tree. Of course, it’s true for human beings as well,so if you look at the ceremonial traditions, it’s all about
that. It’s all about giving thanks, appreciation. And inappreciation there is reciprocity. Reciprocity is the basisof respect. You give, you take. A gift begets a gift. Respect
begets respect. And the reciprocity is extended not only
to other human beings, but is extended to these otherelements of the world that sustain our lives, what Mother
Earth gives us as a gift. We work with her. The sun helps.
The rain helps. And Mother Earth provides for her
children.
Q: The tribal community has a deep bond, doesn’t it?
Barreiro: Indigenous people are always looking for“where do you fit?” Individuals do not exist, really.
We are social animals; we are spiritual, connected cocommunities. So that element is central. That is why
businesses often have a tough time on reservations.
Cousin Joe starts a gas station, but he has a lot of poor
relatives, and he can’t refuse them a tank of gas, so thebusiness goes bankrupt. It’s a true story oft repeated. But
if you give away today, two weeks later the cousin comes
back, was lucky hunting and you get a side of deer. Whenit’s working properly, that reciprocity is always part ofthe equation. And you always learn something. There isalways the person who takes advantage as well, but they
get a reputation for being that way.
Q: Do institutions such as the museum, and otherorganizations, promote effective dialogue andpartnerships?
Barreiro: There being here at the Smithsonian, NMAI, a
museum germinated and guided by Indian people, means
a lot to indigenous people across the hemisphere. They
like it that there is an Indian museum here in the middleof the Mall, 400 yards from the U.S. Congress. There isa lot of strength in an institution like this. There is anelement of our culture and identity that can supplant the
problematic things that get in the way of real discourse.

Perhaps we are entering into an era for the country andfor the world that after so much conflict and hatred
there can be a way of helping that out, in the indigenous
traditions of pact making, of peacemaking.
I do believe that if we find the proper basis in whichto establish this dialogue, it has the capacity to be acentral, core dialogue in the world. It’s not just America;
there are indigenous people around the world, and veryancient cultures that retained strong pieces of their own
indigeneity as it came through their own civilizational
pattern. They are like the elders of the human family.
Those guys on Wall Street, they aren’t the elders. They
are kids and they are driven by very tunnel-vision activity.
There is more to life than that. I know it because I havewalked into some extremely poor places in the middle ofnowhere, a hut with an old woman or old man in therethat can impress you for what they know and their levelof intelligence and human capacity. Those are also true
teachers. I know they are my teachers. And there arepeople like that who are also professors — it’s not likeeducation knocks that out of you. I think, ultimately, it’s
the discourse that we are driving at.
In the creation of this museum, there was a processof partnership-building. In 30-some years’ process, inthe United Nations and nationally, the most valuable
thing for Native people has been the networking —these very remote communities sending out two or threepeople to New York or to Geneva or Washington. And
in the course of that they meet human rights lawyers.
They meet foundation people, they meet each other —environmental and human rights activists, people withsound business ideas, educational organizations — andout of that work has surfaced a tremendous energy ofpartnership. The partnership of the American public,
itself, has been very important. The tribes would not havesurvived without the strong sector of the American publicthat kept having sympathy for what happened and someintelligence around it. Today, there is a whole range ofpotential and active partners. We hope the museum canbe a crossroads of global discussion and Native
discourse. Indian people need it, and the world needs iteven more. 
José Barreiro was interviewed by Lea Terhune, managing
editor for this eJournal USA.
The opinions expressed in this interview do not necessarily reflect the views
or policies of the U.S. government.

eJournal USA 41

CGNet and Citizen Journalism in India
Shubhranshu Choudhary
Shubhranshu Choudhary is an Indian journalist who has
worked for The Guardian and the BBC and who is acofounder of CGnet, the citizen journalism project that is the
subject of his essay. This year he was awarded the prestigious
Knight Fellowship for international journalists for his
groundbreaking, and sometimes risky, work.

Courtesy Shubhranshu Choudhary, photo by Brendan Hoffman, ICFJT

he list of journalists published by the Journalists
Union in the tribal state of Chhattisgarh has
only one Adivasi name in it — that of Kamlesh
Painkra — but he is no longer a journalist.
Chhattisgarh (CG) is a small state in central India,
carved out in the year 2000 for its predominantly
indigenous population called Adivasis (original
inhabitants). The Indian constitution lists them as“Scheduled Tribes,” constituting 8 percent of the
population. Seventy-five percent of the tribals live in thecentral region of India.
Adivasis are the most deprived section of Indiansociety, occupying the lowest rung on the ladder ofsocial indicators. They are worse off than the former
untouchables (dalits). They have little or no politicalvoice. CGnet was launched to help them maketheir voices heard. CGnet is the people’s Web siteof Chhattisgarh, where everybody is a journalist. It
is a citizens’ journalism forum whose mission is thedemocratization of journalism, where journalism is not
restricted only to journalists.
Kamlesh Painkra says, “Had CGnet not been there,
I would have had two choices as a consequence of doing
journalism in Chhattisgarh. One, I may have committed
suicide; the other option was to join the Maoists. I had
no third choice.” Suicide is an option of despair that is
not uncommon among India’s rural poor.
Maoists are Indian left-wing extremists leading a
bloody rebellion of the Adivasis. Unable to make headway
in cities, they have made the forest their home for the
past three decades. The situation is critical enough for the
Indian prime minister to declare the insurgency started by
Maoists (also known as Naxalites) as the biggest internal
security threat for India.

Shubhranshu Choudhary is a journalist who helps train India’s tribal
people in citizen journalism.

Absence of Communication
Currently, not only are there no professional
tribal journalists, but there are no journalists who cancommunicate with tribals directly. Literacy rates areabysmal, because there is no education facility thatteaches in any tribal language, despite provisions in the
Indian constitution for affirmative action for tribals in
jobs, education, and land issues. This has resulted in a
divided society and an absence of dialogue between thetribal and non-tribal communities.
Community radio could supplement thetribal drums, which are still used as a medium ofcommunication, but the only radio station is thegovernment-owned All India Radio, which does notbroadcast any news bulletins in a tribal language.

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The Indian regulations do not allow communityowned radio stations. There is limited reflection of tribal
opinion and issues in the mainstream media.
According to a survey by Delhi-based alternative
media organization Charkha at the time of the start of
CGnet, five years ago, reporting on issues of common
people in the local newspapers was an astonishingly low 2
percent.
Kamlesh Painkra first came in touch with CGnet
when he was exiled from his home for writing about
the atrocities of the state-sponsored militia called Salwa
Judum, or “peace march.” The police chief asked him
to write an apology for what he wrote, saying it was a
mistake. Painkra refused. Then his brother was jailed forharboring Maoists in his home, although he had a tenant
in his house who was an officer in the Indian paramilitaryCentral Reserve Police Force who tried to intervene on
his behalf. A friend of Painkra who was in the police
told him there was a police plan to kill him and advised
Painkra to leave. Painkra moved to Dantewada but could
not find work as a journalist. Citizen journalists in CGnet
not only helped Painkra but took up his work.
Citizen journalists of CGnet have helped expose
human rights violations that the mainstream press has
missed. Some of the stories have been picked up by themainstream media and attracted the attention of humanrights activists.
Adivasis have a rich oral tradition. All their poetry
and songs pass from one generation to the next orally.
CGnet intends to record these oral treasures digitally inorder to save their rich tribal languages and cultures.
CGnet has trained some young Adivasis in simple
tricks of citizen journalism, such as how to record andconvey their concerns over mobile phones using the builtin camera. These images are then uploaded on the Web
site and discussed on the forum through e-mail.
A Voice for the VoicelessIn April 2007 a television station reported the deathof half a dozen Adivasis in a village called Santoshpur.
Police authorities were quick to issue a statement saying
Adivasis died in a crossfire between police and Maoists.
Then a CGnet citizen journalist secretly recorded aninterview with the head of the police party that killed thevillagers, who gave graphic details about the operation. It
forced the state to reopen the case when it was taken to
the Chhattisgarh high court by human rights activists.
The growing strength of the group, in terms ofnumbers and the quality of debate, is so encouraging that

CGnet now hopes to expand its area of influence to tribal
populations in four neighboring states. This will bring
together tribals who have been divided by administrative
boundaries, although they have a common language andculture, and provide a hub where similar communities
can share their stories and build a dialogue with what
they see as the “outside world.”
Samad Mohapatra, a veteran journalist in the
nearby state of Orissa says, “I wish my state had a similar
platform, and I hope all these future protégés of CGnet
will create a wider alternative media platform.”
Annual face-to-face meetings of CGnet allow people
with different ideologies to meet up and talk. At thelast annual CGnet meeting, representatives from themining industries and tribals opposing them shared
their concerns across the table. Forty-four percent of
Chhattisgarh is forest where the tribals live. These
forest areas also house rich mineral deposits. With the
new economic policy, the pace of industrialization has
increased. Now these resource-rich forest areas are under
scrutiny of Indian and multinational companies whowant to use these minerals.
As the tribals are not formally educated, they fearthat they will be left out of this development. Mainstream
media, which are mainly owned by corporations or are
heavily dependent on them, fail to provide adequate
space for tribal concerns.
CGnet tries to fill this gap. Its members work tocomplement the mainstream media by concentrating on
the subjects mainstream media does not or cannot cover.
When Indian authorities allow community radioin this troubled region, Adivasis trained by CGnet canhave their own communication network, which will
be a medium for the people, by the people, and of thepeople, with just a little help from technology and a few
volunteers.
The Washington-based International Center for
Journalists is also helping CGnet achieve this dream.
Himanshu Kumar of Vanvasi Chetna Ashram, who
has worked with Chhattisgarh Adivasis for a long time,says, “Adivasis are in bad shape because they never spoke
up against the atrocities against them. Now CGnet hasgiven a voice to the voiceless.” The opinions expressed in this article do not necessarily reflect the views orpolicies of the U.S. government.

eJournal USA 43

Toward a Worldwide Indigenous Network

Courtesy Jonathan B. Hook/UNT

Jonathan Hook

Indigenous students in Ufa-Shigiri, near Yekaterinburg, Russia, in ceremonial costumes, celebrated a cultural exchange event
organized by the author.

Jonathan Hook is the director of a new program at the
University of North Texas (UNT), the International
Indigenous and American Indian Initiative. Hook, acitizen of the Cherokee Nation, has worked extensively with
American Indians and indigenous groups around the world.
He was formerly director of the Office of Environmental
Justice and Tribal Affairs with the U.S. Environmental
Protection Agency in Dallas, Texas. He has also worked
with the U.S. State Department and UNT on a series ofinternational indigenous student videoconferences.

T

hrough the convention hall windows I see a rare
Anchorage sun dancing on the eastern slopes of
not-too-distant mountains. Inside, multinational
listeners in brilliantly colored regalia adjust translation
headsets and clap. In this summit to discuss international
indigenous perspectives on United Nations climatechange response and mitigation actions, passions run
high.

Common Experiences Link Tribal
Peoples
There are many issues of common concern toindigenous communities around the world, most ofwhich result from European physical and cultural
expansion during the past 500 years. Uncountablesimilar personal experiences weave into patterns ofhistoric trends that create the tapestry of who andwhat we are today. These include loss of land andlanguage, retention of cultural autonomy, coexistingwith conflicting worldviews, and the escalating impactsof climate change. Governments, NGOs, universities,
and community groups are working diligently to addressthese topics, including the University of North Texas. My
personal journey has intertwined with broader historical
processes leading to the creation of UNT’s International
Indigenous and American Indian Initiatives program,which is the first of its kind in Texas.
I am a citizen of the Cherokee Nation, one of almost

eJournal USA 44

Technology Facilitates Dialogue
Travel funds are always difficult to locate, so a
Russian host suggested that we utilize technology to holda videoconference. The idea was taken up and facilitatedby the U.S. Consulate in Yekaterinburg, Russia, the U.S.
Embassy in Malaysia, and the U.S. Department of State,
and we held our first International Indigenous Student
Videoconference on Culture and the Environment
for secondary school youth. The American Indian
community was represented by Kialegee Creek Tribal
Town, Kiowa Nation students, and the chairman of the
Ponca Nation Council. The issue raised as most criticalinternationally was that of climate change.
The videoconference led to an invitation for several
American Indian students to visit Altai, Siberia. Two
Kiowa students and a Kiowa elder accompanied me
to Siberia, where we camped with Altai students andadults along the Katun River. Upon our arrival, we
formed a circle, seated on benches. Into the center rodea magnificent Altai man, in full Mongolian-style regalia
with drawn bow. He dismounted and demonstrated bothstringed instruments and Altai “throat” singing. During
the cool evenings we sat around campfires, sharing stories
and songs from our respective cultures. Afternoon rains
found us drinking tea and sheltering inside the warm,
round yurta tent, exploring cultural similarities andCourtesy Jonathan B. Hook/UNT

600 indigenous nations inside the United States. As achild, I listened repeatedly to stories of forced removals,
struggles, and survival. I was a delegate to the Cherokee
Nation Constitution Convention, and I’ve always beeninterested in indigenous communities and their issues.
A few years ago, I sat with leaders of the Sutiava
people in western Nicaragua listening to the daily
afternoon downpour. They showed me a small dictionary
and lamented a great cultural and personal loss — therecent death of the last speaker of their language. Perhaps
the greatest marker of cultural identity, this demise oflanguage is of tremendous concern to indigenous people
everywhere.
Subsequent trips to indigenous communities inSarawak, Malaysia, and the Russian Ural Mountains
confirmed parallel concerns about language retention,
cultural continuity, environmental protection, landpreservation, and economic viability. There was always agreat hunger to discuss the American Indian experienceand a desire to meet with the Native peoples of theAmericas.

International Indigenous and American
Indian Initiative program director Jonathan
Hook.

sharing visions for the future. The bond between Kiowa
and Altai was visible and almost immediate.
This was followed a few months later by a visit
of four young Altai educators to meet with American
Indian leaders and communities in Oklahoma andNew Mexico. We visited Keetoowahs and Cherokees innortheast Oklahoma and Kiowas and Comanches in thewestern part of the state. In Albuquerque, New Mexico,
the Siberians joined a meeting of the All Indian Pueblo
Council and Governor Bill Richardson. Later, just northof Santa Fe in the home of a Tesuque Pueblo leader, they
were treated to a completely indigenous meal of corn,
venison, elk, local salt, garden vegetables, and fruit fromour host’s orchard.
The University of North Texas expressed greatinterest in our videoconference and related activities. Itspresident offered to host our second annual International
Indigenous Student Videoconference. More American
Indian students participated in the event and sharedcultural dance exhibitions with the university community.
When I was director of the Office of Environmental
Justice and Tribal Affairs at the U.S. Environmental
Protection Agency’s regional office in Dallas, Texas,
I worked with the tribal leadership, environmental
directors, and communities from 65 Native nations.
UNT partnered with my office on efforts such as
pursuing a Native-driven cumulative risk assessment on
tribal land and supporting American Indian education
opportunities through collaboration with Haskell Indian
Nations University. I began working with the Universityof North Texas on other projects related to American
Indians, diversity, and multiculturalism.

eJournal USA 45

International Indigenous Program
The state of Texas has the fourth largest American
Indian population in the United States, yet has no
infrastructure to support its Native population. There is
no state liaison or Indian Commission, and no university
in the state had an American Indian program until 2009,
when UNT inaugurated its International Indigenous andAmerican Indian Initiatives (IIAII) program. Its namereflects the continuity of shared issues among indigenous
peoples around the world. The vision of this new
program is to bring about institutional and indigenous
community growth through listening, responding, andcollaborating nonpaternalistically with domestic andinternational Native communities.
For millennia, Native peoples have valued educationand the ability to creatively adapt. Exceptional love,care, and instruction through modeling were given
to American Indian children in their tribal setting.
Five hundred years of disease, genocide, and culturaldecimation stripped many Native generations of thetools to adapt and surmount the obstacles facing themin Western-derived educational, employment, and social
systems. Typically, Western religious, political, andeducational institutions paternalistically imposed theircultural paradigms on Native communities. This led
to increased cultural loss and an aversion by American
Indians to imposed programs. Today, UNT has the largest
number of American Indian students of any university inthe state.
Mechanisms for effective engagement include
meetings with our recently created Indigenous Advisory
Council (IAC), careful observations during community
site visits, reading Native and non-Native publications,and listening actively to tribal government and tribalorganization requests. The advisory council comprises
American Indians from Texas and Oklahoma. It offersa broad range of expertise from nursing, education, law,community activism, tribal government, environment,
and business to spiritual leadership. The IAC is wellprepared for its dual role of ensuring cultural integrity

and identifying projects of interest to communities. Being
responsive to indigenous communities means reactively
complying with specific requests and proactively working
to become an “Indian-friendly” institution. To that end
UNT offers:• A variety of Native-oriented courses;• An Indigenous Studies major /minor, andA significant presence of Native faculty and staff at
all levels;• Ongoing Native student recruitment and funding;• Leadership in the Native American Graves
Protection and Repatriation Act;• Language preservation;• Significant Native-generated library holdings;• A viable indigenous student organization;• Indigenous-related research;• Mentoring by Native professionals;• Strong relations with Native nations, tribal
colleges, and American Indian organizations.
The international focus is in response to sharedconcerns by worldwide indigenous communities
regarding the current and potential impacts of climatechange and UNT’s unique ability to engage the topic.
Real program success will be measured by changed lives at
the university and in communities around the world. As I
listened in Alaska to stories about the impacts of climatechange on indigenous communities, my mind driftedback many years to a presentation made by my daughter.
She had a circle of seated children throw a ball of yarnback and forth to each other, creating what looked likea spider web. Then she asked each child successively topull on their strand of yarn. All were able to feel the tugs,
demonstrating the impact that each of us has on eachother and all living things. Our new program exists tocelebrate, nurture, and support this global circle of life. 
The opinions expressed in this article do not necessarily reflect the views orpolicies of the U.S. government.

eJournal USA 46

Additional Resources
Books, articles, Web sites, and films on indigenous people
BOOKS AND ARTICLES

Anaya, S. James, ed. International Law and Indigenous
Peoples. Aldershot, Hants, UK; Burlington, VT: Ashgate/
Dartmouth, 2003.
“Climate Change and Indigenous Peoples,” Cultural
Survival Quarterly, vol. 32, no. 2 (Summer 2008)
http://www.culturalsurvival.org/publications/csq/32-2summer-2008-climate-change-and-indigenous-peoples

Wilkinson, Charles F. Blood Struggle: The Rise of Modern
Indian Nations. New York: W.W. Norton & Co., 2005.
By Contributing Authors

Gordon, Raymond G., ed. Ethnologue: Languages ofthe World. 15th edition. Dallas, TX: SIL International(formerly known as the Summer Institute of Linguistics),
2005.
http://www.ethnologue.com
Hall, Thomas D. and James V. Fenelon. Indigenous
Peoples and Globalization: Resistance and Revitalization.
Boulder, CO: Paradigm Publishers, 2009.
Howard, Bradley R. Indigenous Peoples and the State: The
Struggle for Native Rights. DeKalb, IL: Northern Illinois
University Press, 2003.
Alvin Josephy. “New England Indians: Then and Now,”
in Laurence M. Hauptman and James D. Wherry, eds.,
The Pequots in Southern New England: The Fall and Rise ofan American Indian Nation. Norman, OK: University ofOklahoma Press, 1990.
Mithun, Marianne. The Languages of Native North
America. Cambridge, UK: Cambridge University Press,
1999.
Miyaoka, Osahito, Osamu Sakiyama, and MichaelKrauss, eds. The Vanishing Languages of the Pacific Rim.
Oxford, UK: Oxford University Press, 2007.
Prucha, Francis Paul ed. Documents of United States
Indian Policy, 2d exp. ed. Lincoln, NE: University of
Nebraska Press, 1990.

Thornberry, Patrick. Indigenous Peoples and Human
Rights. New York: Juris Publishers; Manchester, UK:
Manchester University Press, 2002.

Barreiro, José and Tim Johnson, eds. America Is IndianCountry: Opinions and Perspectives from Indian Country
Today. Golden, CO: Fulcrum Publishing, 2005.
Bruchac, Joseph. Our Stories Remember: American Indian
History, Culture, and Values Through Storytelling. Golden,
CO: Fulcrum Publishing, 2003.
Deloria, Vine. God Is Red: A Native View of Religion.
Golden, CO: Fulcrum Publishing, 2003.
Deloria, Vine. The World We Used to Live In: Remembering
the Powers of the Medicine Men. Golden, CO: Fulcrum
Publishing, 2006.
Giago, Tim A. Children Left Behind: Dark Legacy ofIndian Mission Boarding Schools [by] Tim Giago (Nanwica
Kciji, Stands Up for Them). Santa Fe, NM: Clear Light
Publishers, 2006.
Grinde, Donald A. Jr. and Bruce E. Johansen. Exemplarof Liberty: Native America and the Evolution of Democracy.
Los Angeles: UCLA American Indian Studies Center,1991.
http://www.ratical.org/many_worlds/6Nations/EoL/
Hook, Jonathan B. The Alabama-Coushatta Indians.
College Station, TX: Texas A&M University Press, 1997.
Johansen, Bruce E., ed. Enduring Legacies: Native
American Treaties and Contemporary Controversies.
Westport, CT: Praeger, 2004.

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Kawagley, Angayuqaq Oscar. A Yupiaq Worldview: A
Pathway to Ecology and Spirit [by] A. Oscar Kawagley.
2nd edition. Long Grove, IL: Waveland Press, 2006.

National Indian Law Library
Native American Rights Fund
http://www.narf.org/nill/index.htm
http://www.narf.org/

Mankiller, Wilma, compiler. Every Day Is a Good Day:
Reflections by Contemporary Indigenous Women. Golden,
CO: Fulcrum Publishing, 2004.
Mankiller, Wilma, and Michael Wallis. Mankiller: A
Chief and Her People. New York: St. Martin’s Press, 1993.
Weaver, Jace, Craig S. Womack, and Robert Warrior.
American Indian Literary Nationalism. Albuquerque, NM:
University of New Mexico Press, 2006.
WEB SITES

National Museum of American Indian Library/
Smithsonian Institution
Cultural Resources CenterCollection relating to the indigenous people of theWestern Hemisphere and Hawaii.
http://www.sil.si.edu/libraries/nmai-hp.htm
SACNAS
Advancing Hispanics/Chicanos & Native Americans in
Science
http://www.sacnas.org/
FILMS

Declaration on the Rights of Indigenous Peoples(September 13, 2007)
http://www.un.org/esa/socdev/unpfii/en/drip.html

Dances with Wolves (1990)
Director: Kevin Costner
http://www.imdb.com/title/tt0099348/
A revisionist Western epic film that employed many
Native American actors and incorporated Lakota
dialogue, it won seven Academy Awards.

International Working Group for Indigenous Affairs
http://www.iwgia.org/sw617.asp
UNESCO Atlas of the World’s Languages in Danger
http://www.unesco.org/culture/ich/index.
php?lg=EN&pg=00139

The Last of the Mohicans (1992)
Director: Michael Mann
http://www.imdb.com/title/tt0104691/
Oscar-winning film based on the novel by James
Fennimore Cooper about fur trappers and Indians during
the French and Indian War in colonial North America,
starring Daniel Day Lewis and Indian actors Wes Studiand Russell Means.

Research Centers and Associations
American Indian Language Development Institute(AILDI), University of Arizona
http://www.u.arizona.edu/~aildi/
Amerind Foundation
http://www.amerind.org

We Shall Remain (2009)http://www.pbs.org/wgbh/amex/weshallremain/
Director: Chris Eyre
A documentary series from the award-winning PBS
program American Experience, “We Shall Remain”
presents post-colonial history from the Native American
perspective.

Center for World Indigenous Studies
http://cwis.org
Indigenous Language Institutehttp://www.ilinative.org
International Indigenous and American Indian Initiatives,
University of North Texas
http://indigenous.unt.edu/
Library of Congress American Folklife Center
Resources in Ethnographic Studies
http://www.loc.gov/folklife/other.html#indig

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