Intriguing and Important Quotes
“Utter one word of Dine and the government made sure our tongues were drowned in the murky waters of assimilation” (Tohe, 2005, p. 3).
“The taking of our language was apriority” (Tohe, 2005, p. 2).
“Suddenly we are immigrants, waiting for the names that obliterate the past” (Tohe, 2005, p. 4).
“Joe babes were the ones that left the reservations for the cities, for the schools, for the jobs” (Tohe, 2005, p. 9).
“The you might remember what your mother said about “dropping him like a hot potato” if he turned out to be your clan relative but you don’t bring it up” (Tohe, 2005, p. 18).
Key Themes
Taking the Dine language was both a priority and a tool used by the US government in assimilating the Dine people into white society.
To take the language the government placed native children in boarding schools away from their families, customs, cultures, beliefs, etc. and did not allow them to carry on any of their practices.
Thoughts/Reflections/Reactions
When reading these passages I was struck by how upbeat Laura’s writing was when it deals with such a dark issue. From what I know about boarding schools they were an extremely dark place where horrific violence was inflicted on children as young as two, in multiple forms. Here Tohe expresses the assimilation and violence she experienced through the boarding school experience in an artistic way. A way in which I have not seen this experience expressed before. I’m intrigued by her openness but also by the way in which she illustrates her experience allowing the reader to create her or his own picture.
Thursday, December 4, 2008
Many Tender Ties Intro and Ch 1
Key Themes (Intro)
The fur trade formed the basis of recorded history in western Canada.
In 1821 the Hudson Bay Company won control of western fur trade.
The culture and social relationships were complex.
One important difference between fur trade and other industry was that it was based on a commodity exchange between two different groups of people.
Marriage a la Facon du pays is: marriage which combined both Indian and European marriage customs to produce a unique and valued family life.
The Indian wife was a cultural liaison between traders and tribes.
The white wife presented the decline of the fur trade coming of colonization no place for Native women in white society.
The woman’s roles were defined in terms of relationship to men.
Chapter 1
The fur trade didn’t seek to conquer the Indian rather there was a mutual dependence.
Ceremonies such as funerals, jostled the common stereotype that Englishmen “insensitive in their dealings with the Natives” (Van Kirk, 1980, p. 16).
In written history male fur traders have typically viewed “women as being the fragile, weaker sex dependent upon the chivalrous protection of men” (Van Kirk, 1980, p. 17).
The white man was shocked at the “hardships” the Native women faced in every day life. However, they were equally surprised by their intense strength. In fact, life was hard for both sexes and because the women engaged in so much work they had much freedom and had a lot of impact on the decisions made.
The European male was also surprised by the sexual freedom possessed by Native women and although European males were dismayed by it, they also exploited their sexual freedom as well.
Important Quotes (Intro)
In other parts of the world marriage was used as a tool of conquest but in Canada “alliances with Indian women were the central social aspect of the fur traders’ progress across the country” (Van Kirk, 1980, p. 4).
Chapter 1
“In the fur trade, white Indian met on the most equitable footing that has ever characterized the meeting of “civilized” and “primitive” people” (Van Kirk, 1980, p. 9).
“The fur trader did not seek to conquer the Indian, to take his land or to change his basic way of life or beliefs” (Van Kirk, 1980, p. 9).
“The Canadians mixed with the Indians on intimate social terms, which was initially an important factor in their success” (Van Kirk, 1980, p. 13).
The traders realized that an “Indian mate could be an effective agent in adding to the trader’s knowledge of Indian life” (Van Kirk, 1980, p. 13).
“Unlike the Indian, the European male tended to view woman as a sexual object, placing much more emphasis on her physical attributes” (Van Kirk, 1980, p. 21).
“…the liberal sexual attitudes of the Indians served to arouse the white man’s desire, especially in a situation where native women were the only females to be encountered” (Van Kirk, 1980, p. 25).
Thoughts/Reflections/Reactions
I think the aspects of sexuality brought up in this section of Many Tender Ties is captivating because it shows the different viewpoints held by both the Native people of the fur trading region and of the European fur traders. The views are interesting because it is the Native people, who are seen as savages, that view sexuality as an integral part of forming relationships and as a part of everyday life while the “sophisticated” Europeans view sexuality as a means of procreation and as something to be ashamed of. Yet it is the Europeans who saw the “woman as a sexual object” (Van Kirk, 1980, p. 21). This is funny to me because my idea of a “sophisticated” or refined people is that the more sophisticated one becomes, the more open and accepting one should be to other’s ways of life and to expressing themselves in any way they so choose. To me this is how native people viewed life and the sexual aspect of life. It was part of their lifestyle and not something that should be hidden or ashamed of but as an expression and as a means of forming relationships. On the other hand, Europeans saw it as something to be ashamed of but behind closed doors engaged in sexual activity. So what I observed here is that the “sophisticated society” is ashamed while the “sava
The fur trade formed the basis of recorded history in western Canada.
In 1821 the Hudson Bay Company won control of western fur trade.
The culture and social relationships were complex.
One important difference between fur trade and other industry was that it was based on a commodity exchange between two different groups of people.
Marriage a la Facon du pays is: marriage which combined both Indian and European marriage customs to produce a unique and valued family life.
The Indian wife was a cultural liaison between traders and tribes.
The white wife presented the decline of the fur trade coming of colonization no place for Native women in white society.
The woman’s roles were defined in terms of relationship to men.
Chapter 1
The fur trade didn’t seek to conquer the Indian rather there was a mutual dependence.
Ceremonies such as funerals, jostled the common stereotype that Englishmen “insensitive in their dealings with the Natives” (Van Kirk, 1980, p. 16).
In written history male fur traders have typically viewed “women as being the fragile, weaker sex dependent upon the chivalrous protection of men” (Van Kirk, 1980, p. 17).
The white man was shocked at the “hardships” the Native women faced in every day life. However, they were equally surprised by their intense strength. In fact, life was hard for both sexes and because the women engaged in so much work they had much freedom and had a lot of impact on the decisions made.
The European male was also surprised by the sexual freedom possessed by Native women and although European males were dismayed by it, they also exploited their sexual freedom as well.
Important Quotes (Intro)
In other parts of the world marriage was used as a tool of conquest but in Canada “alliances with Indian women were the central social aspect of the fur traders’ progress across the country” (Van Kirk, 1980, p. 4).
Chapter 1
“In the fur trade, white Indian met on the most equitable footing that has ever characterized the meeting of “civilized” and “primitive” people” (Van Kirk, 1980, p. 9).
“The fur trader did not seek to conquer the Indian, to take his land or to change his basic way of life or beliefs” (Van Kirk, 1980, p. 9).
“The Canadians mixed with the Indians on intimate social terms, which was initially an important factor in their success” (Van Kirk, 1980, p. 13).
The traders realized that an “Indian mate could be an effective agent in adding to the trader’s knowledge of Indian life” (Van Kirk, 1980, p. 13).
“Unlike the Indian, the European male tended to view woman as a sexual object, placing much more emphasis on her physical attributes” (Van Kirk, 1980, p. 21).
“…the liberal sexual attitudes of the Indians served to arouse the white man’s desire, especially in a situation where native women were the only females to be encountered” (Van Kirk, 1980, p. 25).
Thoughts/Reflections/Reactions
I think the aspects of sexuality brought up in this section of Many Tender Ties is captivating because it shows the different viewpoints held by both the Native people of the fur trading region and of the European fur traders. The views are interesting because it is the Native people, who are seen as savages, that view sexuality as an integral part of forming relationships and as a part of everyday life while the “sophisticated” Europeans view sexuality as a means of procreation and as something to be ashamed of. Yet it is the Europeans who saw the “woman as a sexual object” (Van Kirk, 1980, p. 21). This is funny to me because my idea of a “sophisticated” or refined people is that the more sophisticated one becomes, the more open and accepting one should be to other’s ways of life and to expressing themselves in any way they so choose. To me this is how native people viewed life and the sexual aspect of life. It was part of their lifestyle and not something that should be hidden or ashamed of but as an expression and as a means of forming relationships. On the other hand, Europeans saw it as something to be ashamed of but behind closed doors engaged in sexual activity. So what I observed here is that the “sophisticated society” is ashamed while the “sava
Wednesday, December 3, 2008
Mother as ClansWoman: Rank and Gender in Tlingit Society
Key Themes of Tlingit Society
The key to social status is wealth which is obtained through trade with other nations.
Individuals are ranked and treated according to their social rank and kinship standing
Early traders had little to do with Native life and local sovreignty was maintained.
The fishing and forest industry endangered the Northwest Coast cultures.
In Tlingit culture both males and females are eligible for roles such as shamans, orators, commercial artists, etc.
Highly seasonal, clear but not rigid sexual division of labor. Economy revolved around salmon.
males and females had specialties: men carved wood and women weaved baskets.
Political leadership was "embedded in the realms of kinship and rank" (Klein, 1995, p. 35).
Both males and females had the training to raise their social ranking.
It is the women who teach the clan lessons.
Important Quotes
"Outsiders, reflecting EuroAmerican cultural expectations, often notice that Native women in this are hold social and professional positions that they expect to be held by men" (Klein, 1995, p. 30).
"Tlingit women are found in the highest offices of the Alaska Native Claims Settlement Act corporations, government, social action groups, businesses, and cultural organizations" (Klein, 1995, p. 30).
"...gender is not the primary consideration in issues of power and authority" (Klein, 1995, p. 31).
According to traders "No bargain is made, no expedition set on foot, without first consulting the women" (Klein, 1995, p. 32).
The nuclear family "is a crucial unit for enculturation and emotional support for an individual, the larger kinship and residence units are extremely strong influences" (Klein, 1995, p. 41).
"...the day to day child care that has become defined as the primary responsibility of moth in Euro-American culture was not an all-encompassing role in traditional culture but one shared by many, especially grandmothers and grandfathers" (Klein, 1995, p. 42).
"...the successful mother reflects more on her son. She does not teach him that "he owes life, security, and position to her efforts" he recognizes this because it is true" (Klein, 1995, p. 44).
Thoughts/Reflections/Reactions
This article to me seemed very impersonal. Although it is full of information it seems to tell little of true Tlingit society. Here the Tlingit people are seen through an anthropological lens and what i learned is purely anthropological. I feel that it is most important to learn about culture, beliefs, spirituality, and way of life. Not about what a people ate, how their rank is set up from an outside perspective, etc. I am partial to readings like Strong Women Stories that are from a Natives' perspective, i feel that i learn more from an insiders perspective than from an outsiders perspective or from an anthropological perspective.
The key to social status is wealth which is obtained through trade with other nations.
Individuals are ranked and treated according to their social rank and kinship standing
Early traders had little to do with Native life and local sovreignty was maintained.
The fishing and forest industry endangered the Northwest Coast cultures.
In Tlingit culture both males and females are eligible for roles such as shamans, orators, commercial artists, etc.
Highly seasonal, clear but not rigid sexual division of labor. Economy revolved around salmon.
males and females had specialties: men carved wood and women weaved baskets.
Political leadership was "embedded in the realms of kinship and rank" (Klein, 1995, p. 35).
Both males and females had the training to raise their social ranking.
It is the women who teach the clan lessons.
Important Quotes
"Outsiders, reflecting EuroAmerican cultural expectations, often notice that Native women in this are hold social and professional positions that they expect to be held by men" (Klein, 1995, p. 30).
"Tlingit women are found in the highest offices of the Alaska Native Claims Settlement Act corporations, government, social action groups, businesses, and cultural organizations" (Klein, 1995, p. 30).
"...gender is not the primary consideration in issues of power and authority" (Klein, 1995, p. 31).
According to traders "No bargain is made, no expedition set on foot, without first consulting the women" (Klein, 1995, p. 32).
The nuclear family "is a crucial unit for enculturation and emotional support for an individual, the larger kinship and residence units are extremely strong influences" (Klein, 1995, p. 41).
"...the day to day child care that has become defined as the primary responsibility of moth in Euro-American culture was not an all-encompassing role in traditional culture but one shared by many, especially grandmothers and grandfathers" (Klein, 1995, p. 42).
"...the successful mother reflects more on her son. She does not teach him that "he owes life, security, and position to her efforts" he recognizes this because it is true" (Klein, 1995, p. 44).
Thoughts/Reflections/Reactions
This article to me seemed very impersonal. Although it is full of information it seems to tell little of true Tlingit society. Here the Tlingit people are seen through an anthropological lens and what i learned is purely anthropological. I feel that it is most important to learn about culture, beliefs, spirituality, and way of life. Not about what a people ate, how their rank is set up from an outside perspective, etc. I am partial to readings like Strong Women Stories that are from a Natives' perspective, i feel that i learn more from an insiders perspective than from an outsiders perspective or from an anthropological perspective.
Monday, December 1, 2008
“…We do not want to be left behind, we do not want to be stepped over” Dissident Women pgs 3-28, 33-74
Key Themes
It’s very important that women hold leadership roles along side men so that they can been seen as strong and so that they can get the needs of indigenous people, especially women and children, met.
Women get paid less regardless of how hard they work because they are women. Our world is full of inequalities.
Adequate healthcare is not provided for indigenous people and sometimes their needs are ignored because they are Indian. Medications must be available and affordable to all people.
It is important for women to know the law so that they can represent themselves and so that it is “not exclusively in the hands of men” (Speed, Castillo & Stephen, 2006, p. 9).
Education should be provided for all men and women and teachers who speak the native languages should be in the schools.
At the national level these movements have pushed for “the broadening of Mexican political institutions and representative bodies to include indigenous peoples…” (Speed et al., 2006, p. 34).
As in other parts of the world, women and indigenous people have revealed the issues with the “republican discourse on equality…For the first time in Mexico’s political debate, there is recognition of the racism and ethnocentrism concealed in the nationalist discourse on mestizaje and citizen equality” (Speed et al., 2006, p. 35).
The struggle is for autonomy and recognition of political, social, and cultural rights.
The Zapatista movement has been called the “postmodern” social movement because of its use of the internet as a tool.
The central point of these movements has been to create more egalitarian relationships between women and men by restoring the dignity of women and by constructing a more just life for men and women.
(Speed et al., 2006).
Important Quotes
“Women shall not be beaten or physically mistreated by their family members or by strangers. Rape and attempted rape will be severely punished” (Speed et al., 2006, p. 3).
“We have been taught since childhood to be obedient, to silence our complaints, to put up and shut up, to refrain from speaking or participating” (Speed et al., 2006, p. 6).
“The laws should consider the needs of rural communities” (Speed et al., 2006, p. 11).
“Violence—battering and rape—is not right” (Speed et al., 2006, p. 13).
“We cannot say anything, because they tell us we do not have the right to defend ourselves” (Speed et al., 2006, p. 22).
“We, as indigenous women, do not have the same opportunities as the men, who have the right to decide everything” (Speed et al., 2006, p. 11).
“…at the same time that these women have been organizing to change community traditions and structures that exclude them, they are demanding the right to their own culture” (Speed et al., 2006, p. 44).
“Discourses centering on women’s dignity promoted by the Catholic Church began to be supplemented by a discourse centering on women’s rights and by new views on gender” (Speed et al., 2006, p. 11).
Thoughts/Reflections/Reactions
This section of Dissident Women really struck me because the needs of the Indigenous women involved in the Zapatista movement are necessary. I feel that no human being should ever have to struggle for rights so basic like healthcare, the freedom to choose how many children to have and the right to be protected from abuse (Speed et al., 2006). It is amazing to me that the so called “civilized society” can treat human beings with absolutely no respect or concern for their needs and the needs of their children. Yet throughout the world these issues are faced daily and Indigenous people, particularly women are becoming more and more involved in the struggle to gain these rights for their children and families. This is very important because it is only through education and awareness that people can change things for the better. However, without the direct involvement of Indigenous people in mainstream society, people cannot become aware of these issues because they only see these issues through the lens of western society and the popular media. I believe that the use of the internet in the Zapatista movement is a very important aspect of this movement because it is a tool that reaches so many people and consequently through this tool great changes for the better can be made.
It’s very important that women hold leadership roles along side men so that they can been seen as strong and so that they can get the needs of indigenous people, especially women and children, met.
Women get paid less regardless of how hard they work because they are women. Our world is full of inequalities.
Adequate healthcare is not provided for indigenous people and sometimes their needs are ignored because they are Indian. Medications must be available and affordable to all people.
It is important for women to know the law so that they can represent themselves and so that it is “not exclusively in the hands of men” (Speed, Castillo & Stephen, 2006, p. 9).
Education should be provided for all men and women and teachers who speak the native languages should be in the schools.
At the national level these movements have pushed for “the broadening of Mexican political institutions and representative bodies to include indigenous peoples…” (Speed et al., 2006, p. 34).
As in other parts of the world, women and indigenous people have revealed the issues with the “republican discourse on equality…For the first time in Mexico’s political debate, there is recognition of the racism and ethnocentrism concealed in the nationalist discourse on mestizaje and citizen equality” (Speed et al., 2006, p. 35).
The struggle is for autonomy and recognition of political, social, and cultural rights.
The Zapatista movement has been called the “postmodern” social movement because of its use of the internet as a tool.
The central point of these movements has been to create more egalitarian relationships between women and men by restoring the dignity of women and by constructing a more just life for men and women.
(Speed et al., 2006).
Important Quotes
“Women shall not be beaten or physically mistreated by their family members or by strangers. Rape and attempted rape will be severely punished” (Speed et al., 2006, p. 3).
“We have been taught since childhood to be obedient, to silence our complaints, to put up and shut up, to refrain from speaking or participating” (Speed et al., 2006, p. 6).
“The laws should consider the needs of rural communities” (Speed et al., 2006, p. 11).
“Violence—battering and rape—is not right” (Speed et al., 2006, p. 13).
“We cannot say anything, because they tell us we do not have the right to defend ourselves” (Speed et al., 2006, p. 22).
“We, as indigenous women, do not have the same opportunities as the men, who have the right to decide everything” (Speed et al., 2006, p. 11).
“…at the same time that these women have been organizing to change community traditions and structures that exclude them, they are demanding the right to their own culture” (Speed et al., 2006, p. 44).
“Discourses centering on women’s dignity promoted by the Catholic Church began to be supplemented by a discourse centering on women’s rights and by new views on gender” (Speed et al., 2006, p. 11).
Thoughts/Reflections/Reactions
This section of Dissident Women really struck me because the needs of the Indigenous women involved in the Zapatista movement are necessary. I feel that no human being should ever have to struggle for rights so basic like healthcare, the freedom to choose how many children to have and the right to be protected from abuse (Speed et al., 2006). It is amazing to me that the so called “civilized society” can treat human beings with absolutely no respect or concern for their needs and the needs of their children. Yet throughout the world these issues are faced daily and Indigenous people, particularly women are becoming more and more involved in the struggle to gain these rights for their children and families. This is very important because it is only through education and awareness that people can change things for the better. However, without the direct involvement of Indigenous people in mainstream society, people cannot become aware of these issues because they only see these issues through the lens of western society and the popular media. I believe that the use of the internet in the Zapatista movement is a very important aspect of this movement because it is a tool that reaches so many people and consequently through this tool great changes for the better can be made.
Tuesday, November 25, 2008
“To be indigenous women means that we have thoughts, that we have dignity, and that we need rights.” Dissident Women Ch 3
Key Themes
•Agrarian struggles became the center of the social programs.
•Women’s experiences are the basis for the political formation of those who comprise the women’s movement in Chiapas today.
•Women have been active in a wide variety of peasant organizations but they did not make gender demands of form part of the leadership.
•Women’s political involvement became increasingly strong after the Zapatista uprising.
•In the 1980s catholic doctrine taught appreciation of women’s roles so that women could take an active role in the struggle against exploitative conditions.
•Both the CIOAC and the EZLN marches and their names are the continuation of the organized struggle against oppression and discrimination in Chiapas.
•Women march carrying their children, food, and belongings and widows are thought to have it harder because they have no home or support in the march.
•In the CIAO the prevalent image of females was that of submissive women.
•(Speed, Castillo & Stephen, 2006, p. 107).
Important Quotes
•“To be indigenous women means that we have thoughts, that we have dignity, and that we need rights” (Speed et al., 2006, p. 107).
•“Conscious” participation on the part of women could strengthen the group, the organization, and the community” (Speed et al., 2006, p. 97).
•“The church has always been involved in formulating ideas about women and their role in different social settings” (Speed et al., 2006, p. 100).
•“…we will talk to congress to ask them to include indigenous rights and culture in their constitution…That’s why we march…” (Speed et al., 2006, p. 107).
Thoughts/Reaction/Reflection
I think it is unfortunate that although it was the women who did most of the activism, it was the men who were seen and got the credit. At the same time this is how many cultures work today. The man is believed to be at the forefront of the struggle, he receives the credit however, it is most often the women who are putting in the hours, doing the work, but receiving little or no credit. But I think by not making a big issue out of this injustice women accomplish more. Sadly, women understand that if they want to get things done they need to just go ahead and do it and not wait for backup or recognition. Throughout history women have largely been ignored and I don’t believe that is changing but without the work done by women none of us would be here. The same holds true in Chiapas I believe. The women have been struggling for rights to support their families and through their work they have been able to keep their families afloat however, it has been the men taking credit for this work all along.
Reference
Speed, S., Castillo, R. & Stephen, L. (2006). Dissident women: Gender and cultural politics in Chiapas. University of Texas Press
•Agrarian struggles became the center of the social programs.
•Women’s experiences are the basis for the political formation of those who comprise the women’s movement in Chiapas today.
•Women have been active in a wide variety of peasant organizations but they did not make gender demands of form part of the leadership.
•Women’s political involvement became increasingly strong after the Zapatista uprising.
•In the 1980s catholic doctrine taught appreciation of women’s roles so that women could take an active role in the struggle against exploitative conditions.
•Both the CIOAC and the EZLN marches and their names are the continuation of the organized struggle against oppression and discrimination in Chiapas.
•Women march carrying their children, food, and belongings and widows are thought to have it harder because they have no home or support in the march.
•In the CIAO the prevalent image of females was that of submissive women.
•(Speed, Castillo & Stephen, 2006, p. 107).
Important Quotes
•“To be indigenous women means that we have thoughts, that we have dignity, and that we need rights” (Speed et al., 2006, p. 107).
•“Conscious” participation on the part of women could strengthen the group, the organization, and the community” (Speed et al., 2006, p. 97).
•“The church has always been involved in formulating ideas about women and their role in different social settings” (Speed et al., 2006, p. 100).
•“…we will talk to congress to ask them to include indigenous rights and culture in their constitution…That’s why we march…” (Speed et al., 2006, p. 107).
Thoughts/Reaction/Reflection
I think it is unfortunate that although it was the women who did most of the activism, it was the men who were seen and got the credit. At the same time this is how many cultures work today. The man is believed to be at the forefront of the struggle, he receives the credit however, it is most often the women who are putting in the hours, doing the work, but receiving little or no credit. But I think by not making a big issue out of this injustice women accomplish more. Sadly, women understand that if they want to get things done they need to just go ahead and do it and not wait for backup or recognition. Throughout history women have largely been ignored and I don’t believe that is changing but without the work done by women none of us would be here. The same holds true in Chiapas I believe. The women have been struggling for rights to support their families and through their work they have been able to keep their families afloat however, it has been the men taking credit for this work all along.
Reference
Speed, S., Castillo, R. & Stephen, L. (2006). Dissident women: Gender and cultural politics in Chiapas. University of Texas Press
Wednesday, November 12, 2008
Midterm Project Resources
Here is the introduction to my midterm project and a list of resources relating to Winona LaDuke and Alanis Obomsawin.
In the realm of Indigenous activism two figures stand out in my mind: Winona LaDuke and Alanis Obomsawin. As activists for Indigenous rights, Obomsawin and LaDuke employ their own forms of matrilineal resistance to bring awareness to environmental issues faced by Native people and to bring restoration to Indigenous culture, values, spirituality, and way of life. Both LaDuke and Obomsawin have a niche with which they explore, express, and bring awareness to Native environmental issues though. Winona LaDuke primarily is an author and activist. She writes books such as All Our Relation: Native Struggles for Land and Life which explores the issues relating to the deliberate targeting of Native lands for toxic waste disposal and industrial development (LaDuke, 1999). At age eighteen LaDuke spoke at the United Nations addressing Indigenous environmental concerns, she went on to get degrees both from Harvard and Antioch Universities (Speak out!). Alanis Obomsawin on the other hand looks through the lens of film to bring awareness to these issues. In her film Kanehsatake: 270 Years of Resistance she illustrates the Mohawk resistance to a golf course that is to be built on part of the Mohawk’s land. Starting her film career in 1967 after an appearance on Ron Kelly’s television show where she was profiled, Alanis was invited to act as a consultant on a film (Women make movies, 2005). Since her appearance she has not only continued to work on films but has researched, written, filmed, narrated, directed, and coproduces most all of her documentaries (Lewis, 2006, p. 71). Throughout their work both Alanis Obomsawin have used their forms of matrilineal resistance to bring awareness to Native environmental issues. In doing so they have written multiple works and created multiple documentaries illustrating these issues. What follows is a list of their works and how these works pertain to matrilineal forms of resistance, restoration, and environmental justice. In illustrating these themes I am going to provide resources, images, information about the accomplishments of both women, and suggestions for future work that could be done.
List of Works written by Winona LaDuke
All Our Relations: Native Struggles for Land and Life
Recovering the Sacred: The Power of Naming and Claiming
Last Standing Woman
The Winona Laduke Reader: A Collection of Essential Writings
Daughters of Mother Earth: The Wisdom of Native American Women
Sister Nations: Native American Women Writers on Community
The full list and information about each book can be found at:
http://books.google.com/books?as_auth=Winona+Laduke&source=an&sa=X&oi=book_group&resnum=4&ct=title&cad=author-navigational
List of Films by Alanis Obomsawin
Christmas at Moose Factory
Christmas at Moose Factory (Animated, 1971) Also script and text
Amisk (1977) Also producer
Mother of Many Children (1977) Also producer, script and text, narration
Canada Vignettes: Wild Rice Harvest Kenora (1979) Also script and text
Canada Vignettes: June in Povungnituk - Quebec Arctic (1980) Also script and text, narration
Incident at Restigouche (1984) Also producer, script and text, narration
Richard Cardinal: Cry from a Diary of a Métis Child (1986) Also producer, script and text
Mother of Many Children
Poundmaker's Lodge: A Healing Place (1987) Also producer, script and text
No Address (1988) Also producer, script and text
Walker (1991)
Le Patro Le Provost 80 Years Later (1991) Also producer, script and text
Kanehsatake 270 Years of Resistance (1993) Also producer, script and text, narration
My Name is Kahentiiosta (1995) Also producer, script and text, images, sound
Spudwrench - Kahnawake Man (1997) Also producer, script and text, sound
Rocks at Whiskey Trench (2000) Also producer, script and text, narration
This information can be found at:
http://www.sensesofcinema.com/contents/directors/02/obomsawin.html
Resources on/about Winona LaDuke• http://nativeharvest.com/
• http://speakoutnow.org/userdata_display.php?modin=50&uid=79
• http://www.vassar.edu/headlines/2007/winona-laduke.html
• http://www.americanswhotellthetruth.org/pgs/portraits/Winona_LaDuke.html
• http://books.google.com/books?as_auth=Winona+Laduke&source=an&sa=X&oi=book_group&resnum=4&ct=title&cad=author-navigational
http://books.google.com/books?hl=en&id=411VtwEICiwC&dq=winona+LaDuke&printsec=frontcover&source=web&ots=1pg8RZAb65&sig=ZydwvRBy_ad8WHV4Yjo8lUiV-2A&sa=X&oi=book_result&resnum=1&ct=result
Resources on/about Alanis Obomsawin
http://www.onf.ca/webextension/alanis-obomsawin/bio.php
http://www.sensesofcinema.com/contents/directors/02/obomsawin.html
http://books.google.com/books?hl=en&id=lPIZGC03HfYC&dq=alanis+obomsawin&printsec=frontcover&source=web&ots=klfbUiHpC6&sig=S98iBAY7Mrk2-NyNkLOuTuqAuRI&sa=X&oi=book_result&resnum=9&ct=result
http://www.wmm.com/filmcatalog/makers/fm277.shtml
http://www.canadacouncil.ca/aboutus/artistsstories/aboriginal/af127519147338093750.htm
http://www.nfb.ca/portraits/alanis_obomsawin/
References
LaDuke, W. (1999). All Our Relations: Native Struggles for Land and Life. Cambridge, Ma: South End Press.
Lewis, R. (2006). Alanis Obomsawin: The Vision of a Native Filmmaker. Board of Regents of the University of Nebraska, Manufactured in the United States of America.
NFB Portraits: Alanis Obomsawin. (2007). Retrieved November 2, 2008 from http://www.nfb.ca/portraits/alanis_obomsawin/
Speak Out! Biography and Booking Information: Winona LaDuke (n.d.). Retrieved October 31, 2008 from http://speakoutnow.org/userdata_display.php?modin=50&uid=79
White Earth Land Recovery Project: Winona LaDuke (2006). Retrieved October 31, 2008from http://nativeharvest.com/winona_laduke
Williams, P. (1932). Sense of Cinema: Alanis Obomsawin. Retrieved November 1, 2008from http://www.sensesofcinema.com/contents/directors/02/obomsawin.html
Women Make Movies: Alanis Obomsawin (2005). Retrieved November 2, 2008from http://www.wmm.com/filmcatalog/makers/fm277.shtml
In the realm of Indigenous activism two figures stand out in my mind: Winona LaDuke and Alanis Obomsawin. As activists for Indigenous rights, Obomsawin and LaDuke employ their own forms of matrilineal resistance to bring awareness to environmental issues faced by Native people and to bring restoration to Indigenous culture, values, spirituality, and way of life. Both LaDuke and Obomsawin have a niche with which they explore, express, and bring awareness to Native environmental issues though. Winona LaDuke primarily is an author and activist. She writes books such as All Our Relation: Native Struggles for Land and Life which explores the issues relating to the deliberate targeting of Native lands for toxic waste disposal and industrial development (LaDuke, 1999). At age eighteen LaDuke spoke at the United Nations addressing Indigenous environmental concerns, she went on to get degrees both from Harvard and Antioch Universities (Speak out!). Alanis Obomsawin on the other hand looks through the lens of film to bring awareness to these issues. In her film Kanehsatake: 270 Years of Resistance she illustrates the Mohawk resistance to a golf course that is to be built on part of the Mohawk’s land. Starting her film career in 1967 after an appearance on Ron Kelly’s television show where she was profiled, Alanis was invited to act as a consultant on a film (Women make movies, 2005). Since her appearance she has not only continued to work on films but has researched, written, filmed, narrated, directed, and coproduces most all of her documentaries (Lewis, 2006, p. 71). Throughout their work both Alanis Obomsawin have used their forms of matrilineal resistance to bring awareness to Native environmental issues. In doing so they have written multiple works and created multiple documentaries illustrating these issues. What follows is a list of their works and how these works pertain to matrilineal forms of resistance, restoration, and environmental justice. In illustrating these themes I am going to provide resources, images, information about the accomplishments of both women, and suggestions for future work that could be done.
List of Works written by Winona LaDuke
All Our Relations: Native Struggles for Land and Life
Recovering the Sacred: The Power of Naming and Claiming
Last Standing Woman
The Winona Laduke Reader: A Collection of Essential Writings
Daughters of Mother Earth: The Wisdom of Native American Women
Sister Nations: Native American Women Writers on Community
The full list and information about each book can be found at:
http://books.google.com/books?as_auth=Winona+Laduke&source=an&sa=X&oi=book_group&resnum=4&ct=title&cad=author-navigational
List of Films by Alanis Obomsawin
Christmas at Moose Factory
Christmas at Moose Factory (Animated, 1971) Also script and text
Amisk (1977) Also producer
Mother of Many Children (1977) Also producer, script and text, narration
Canada Vignettes: Wild Rice Harvest Kenora (1979) Also script and text
Canada Vignettes: June in Povungnituk - Quebec Arctic (1980) Also script and text, narration
Incident at Restigouche (1984) Also producer, script and text, narration
Richard Cardinal: Cry from a Diary of a Métis Child (1986) Also producer, script and text
Mother of Many Children
Poundmaker's Lodge: A Healing Place (1987) Also producer, script and text
No Address (1988) Also producer, script and text
Walker (1991)
Le Patro Le Provost 80 Years Later (1991) Also producer, script and text
Kanehsatake 270 Years of Resistance (1993) Also producer, script and text, narration
My Name is Kahentiiosta (1995) Also producer, script and text, images, sound
Spudwrench - Kahnawake Man (1997) Also producer, script and text, sound
Rocks at Whiskey Trench (2000) Also producer, script and text, narration
This information can be found at:
http://www.sensesofcinema.com/contents/directors/02/obomsawin.html
Resources on/about Winona LaDuke• http://nativeharvest.com/
• http://speakoutnow.org/userdata_display.php?modin=50&uid=79
• http://www.vassar.edu/headlines/2007/winona-laduke.html
• http://www.americanswhotellthetruth.org/pgs/portraits/Winona_LaDuke.html
• http://books.google.com/books?as_auth=Winona+Laduke&source=an&sa=X&oi=book_group&resnum=4&ct=title&cad=author-navigational
http://books.google.com/books?hl=en&id=411VtwEICiwC&dq=winona+LaDuke&printsec=frontcover&source=web&ots=1pg8RZAb65&sig=ZydwvRBy_ad8WHV4Yjo8lUiV-2A&sa=X&oi=book_result&resnum=1&ct=result
Resources on/about Alanis Obomsawin
http://www.onf.ca/webextension/alanis-obomsawin/bio.php
http://www.sensesofcinema.com/contents/directors/02/obomsawin.html
http://books.google.com/books?hl=en&id=lPIZGC03HfYC&dq=alanis+obomsawin&printsec=frontcover&source=web&ots=klfbUiHpC6&sig=S98iBAY7Mrk2-NyNkLOuTuqAuRI&sa=X&oi=book_result&resnum=9&ct=result
http://www.wmm.com/filmcatalog/makers/fm277.shtml
http://www.canadacouncil.ca/aboutus/artistsstories/aboriginal/af127519147338093750.htm
http://www.nfb.ca/portraits/alanis_obomsawin/
References
LaDuke, W. (1999). All Our Relations: Native Struggles for Land and Life. Cambridge, Ma: South End Press.
Lewis, R. (2006). Alanis Obomsawin: The Vision of a Native Filmmaker. Board of Regents of the University of Nebraska, Manufactured in the United States of America.
NFB Portraits: Alanis Obomsawin. (2007). Retrieved November 2, 2008 from http://www.nfb.ca/portraits/alanis_obomsawin/
Speak Out! Biography and Booking Information: Winona LaDuke (n.d.). Retrieved October 31, 2008 from http://speakoutnow.org/userdata_display.php?modin=50&uid=79
White Earth Land Recovery Project: Winona LaDuke (2006). Retrieved October 31, 2008from http://nativeharvest.com/winona_laduke
Williams, P. (1932). Sense of Cinema: Alanis Obomsawin. Retrieved November 1, 2008from http://www.sensesofcinema.com/contents/directors/02/obomsawin.html
Women Make Movies: Alanis Obomsawin (2005). Retrieved November 2, 2008from http://www.wmm.com/filmcatalog/makers/fm277.shtml
Sunday, November 9, 2008
Gender in Inuit Society
Key themes/Ideas
• Accounts of Inuit/Eskimo women by non-specialists usually result in Inuit women being portrayed as having low status and prestige relative to men.
• Neither sex lacks the ability to perform the other’s work and both sexes have an extensive knowledge of the other’s work. Consequently, one sex is able to perform the other’s work if need be.
• Everywhere in the arctic “the relations between men and women are amicable-even decorous” (Guemple, 1995, p. 22).
• Women and men discuss public issues openly within their own homes however, women are not suppose to talk about these issues in public.
Important Quotes
• “Both within and without the house she behaves as the equal of the men” (Guemple, 1995, p. 19).
• “Neither is the work of one more estimable than that of the other” (Guemple, 1995, p. 20).
• “Arctic divorce may be a better measure of equality than marriage” (Guemple, 1995, p. 24).
• “Women and her children retain a “claim” on her ex-husband and on his close relatives for life” (Guemple, 1995, p. 24).
• “…maleness and femaleness are only transitory states of being… Gender is not an essential attribute” (Guemple, 1995, p. 27).
Thoughts/Reflections/Reactions
My thoughts on this reading are mixed. I like the idea of dispelling stereotypes and assumptions about Gender in Inuit Society however, I felt that this reading actually reinforced some negative beliefs. I was especially struck by how he organized his argument because within each sub-subject he seemed to have an argument that contradicted his thesis. For instance, in the beginning he stated that “the early literature is sprinkled with accounts (some based on myth and folklore) of the beating, mutilation, and sexual coercion, abduction, and murder of women…” and then proceeded to write an article dispelling this belief (Guemple, 1995, p. 17). However, he then said that when women would voice their concern about the “stupidity of policy decisions” the remarks “would merit retaliation—even physical assault” (Guemple, 1995, p. 25). Contradictory arguments like this were evident throughout the article so I had a hard time with this article. I feel that he looked at Inuit life through very egocentric eyes and I believe that comparisons between cultures cannot always be made and in this instance I feel that his arguments failed. In fact, I think that they reiterated popular belief and that the way he structured his argument will cause others to look at Inuit life in an egocentric way.
Reference
Guemple, L. (1995). Gender in Inuit society (p. 17-27). Women and power in native North America. University of Oklahoma Press.
• Accounts of Inuit/Eskimo women by non-specialists usually result in Inuit women being portrayed as having low status and prestige relative to men.
• Neither sex lacks the ability to perform the other’s work and both sexes have an extensive knowledge of the other’s work. Consequently, one sex is able to perform the other’s work if need be.
• Everywhere in the arctic “the relations between men and women are amicable-even decorous” (Guemple, 1995, p. 22).
• Women and men discuss public issues openly within their own homes however, women are not suppose to talk about these issues in public.
Important Quotes
• “Both within and without the house she behaves as the equal of the men” (Guemple, 1995, p. 19).
• “Neither is the work of one more estimable than that of the other” (Guemple, 1995, p. 20).
• “Arctic divorce may be a better measure of equality than marriage” (Guemple, 1995, p. 24).
• “Women and her children retain a “claim” on her ex-husband and on his close relatives for life” (Guemple, 1995, p. 24).
• “…maleness and femaleness are only transitory states of being… Gender is not an essential attribute” (Guemple, 1995, p. 27).
Thoughts/Reflections/Reactions
My thoughts on this reading are mixed. I like the idea of dispelling stereotypes and assumptions about Gender in Inuit Society however, I felt that this reading actually reinforced some negative beliefs. I was especially struck by how he organized his argument because within each sub-subject he seemed to have an argument that contradicted his thesis. For instance, in the beginning he stated that “the early literature is sprinkled with accounts (some based on myth and folklore) of the beating, mutilation, and sexual coercion, abduction, and murder of women…” and then proceeded to write an article dispelling this belief (Guemple, 1995, p. 17). However, he then said that when women would voice their concern about the “stupidity of policy decisions” the remarks “would merit retaliation—even physical assault” (Guemple, 1995, p. 25). Contradictory arguments like this were evident throughout the article so I had a hard time with this article. I feel that he looked at Inuit life through very egocentric eyes and I believe that comparisons between cultures cannot always be made and in this instance I feel that his arguments failed. In fact, I think that they reiterated popular belief and that the way he structured his argument will cause others to look at Inuit life in an egocentric way.
Reference
Guemple, L. (1995). Gender in Inuit society (p. 17-27). Women and power in native North America. University of Oklahoma Press.
Tuesday, October 7, 2008
Midterm Project Abstract
For my project I am going to look at the types of activism both Alanis Obamsawin and Winona LaDuke have employed to voice issues pertinent to Native people today. I am going to look at their work through the lens of three of our class themes. The first theme I am going to apply is restoration, the second environmental justice, and the third; matrilineal forms of resistance. In one way or another both of these women have addressed/ utilized matrilineal and restorative forms of activism in their work to bring awareness to Indigenous issues like environmental justice, land and water rights, education issues, and women’s rights, etc. I am going to take a closer look at how these two women applied/ addressed these themes in their work to bring awareness to Native issues and to open communication to create a better future for Indigenous people.
Monday, October 6, 2008
American Indian Women's Activism in the 1960s and 1970s
During the time when many different groups were organizing movements dedicated to civil rights. American Indians were drawing on their unique history of resistance and loss of land and resources to create a movement that would forever change racist policies aimed at assimilating Indigenous people.
In 1944 the National Congress of American Indians (NCAI) was founded and became one of the leading Civil Rights groups of the American Indian Movement (AIM). Membership was restricted to people with Indian ancestry prohibiting Bureau of Indian Affairs (BIA) employees from leadership positions, which placed Native people in charge of their own issues. From the NCAI came goals for Indian policy and tribes and lobbying victories.
Lobbying Victories of the NCAI:
- Indian Self-Determination and Education Act (1965)
- Indian Civil Rights Act (1968)
- 1972 Indian Education Act
- 1975 Indian Education Assistance and Self-determination Act
- 1978 Indian Children Welfare Act
- 1978 Religious Freedom Act
Racist Policies
1953 Termination Act
- Occurred during time when Americans felt their values were under threat from outside and within the country.
- Compensation for stolen lands was only considered if tribe would develop a termination plan.
- Tribes divided into categories of immediate and eventual termination
- Began with Paiutes in
- “Tribes were refused building permits for hospitals and schools since this might encourage some to remain on their land rather than relocate” (Langston, 2006, p.2).
Relocation Program (1952)
- Offered one-way bus fair and promises of help finding jobs and housing
- Focused on young tribal members with “more employable skills”
- In 1940 13% of Indians lived in urban areas—by 1980 more than half were urban
- BIA estimated that 200,000 Indigenous people were relocated under this program while the Indian Removal Act of 1830 forces less than half this number—89,000 to relocate.
- By late 1960s termination policy in remission
- 1972 officially ended!
Consequence: Renewed interest in tribal values.
Response Groups
National Indian Youth Counsel (NIYC)
- Founded in 1961 after disputes between
- Began in
- Began holding meetings on reservations. Meetings included traditional tribal songs and drum ceremonies.
- Employed non-violent, humorous, and symbolic ridicule of white society through publications on ABC of Americans Before Columbus.
- Perceived reservations to be that of internal colonies under the rule of the BIA—“white colonist movement” (Langston, 2006, p.3).
- First action students took was joining Fish-in Movement in WA (1964).
Fish-in Protests
- Responded to WA State policy that trued to use state laws to restrict fishing rights guaranteed by federal treaties.
- With high poverty rates fishing was an important subsistence strategy. Fishing traditionally formed basis of diets, culture, and spirituality.
- Boldt decision recognized treaty rights of tribes regarding fishing.
- Women carried the arms during the fish-ins.
- There were shootouts and firebombings, Ramona Bennett was shot by white vigilantes while 7 months pregnant.
- Women were the key figures in the fish-ins and comprised the majority of the protesters but only half of those arrested.
Occupation of
- First “red power” movement to gain national attention.
- Began with 40 Indians from Bay Area Council of American Indians
- Drove claim stakes into the ground and offered government $0.47/acre for a total of $9.40 for the island.
- November 20th a group of 90 students began building structure for long-term occupation. Conditions were similar to those found on reservations; no electricity or running water.
- 56,000 Indians took part in occupation, named themselves Indians of All Tribes
- Symbolized renewed cultural pride and more militant stances regarding self-determination.
- Remains longest occupation of federal site by Native people to date.
Occupations that Followed
- 1970
- 1971
- Numerous occupations of BIA offices including
9 Policy Changes that Resulted from
- Indian Self Determination and Education Act
- Indian Financing Act
- Indian Health Act
- Return of
- Return of 48,000 acres of the
- Nixon signed papers ending Termination Policy
American Indian Movement
Focuses/Goals of AIM:
- Maintain cultural integrity
- Gain enforcement of treaty rights
- Empower the tribe not the individual
One of the groups to organize the
Trail of Broken Treaties
- March to D.C. to voice grievances to presidential candidates
- Occupied BIA office
- When riot police tried to remove them from building police were pushed into the streets and the doors were blocked
- Madonna Gilbert-Thunderhawk and Russell Means collected 1.5 million pounds of documents on the practice of sterilization abuse and other abuses.
In the Midwest AIM served as a portable response unit for crimes committed by whites against Native people which were rarely prosecuted.
Pine Ridge
- Dick Wilson tribal chair of Pine Ridge Reservation and his ‘goons’ “created an atmosphere where arson, beating, and murder were common” (Langston, 2006, p. 9).
- All AIM activities banned
- Half of BIA police moonlighted as ‘goons’
- Murder rate 700 times that of
- Women spearheaded dissent on Pine Ridge and performed all tasks including carrying the weapons
- Out of 350 occupiers, only 100 were men.
- After dissent on Pine Ridge two years of terror followed with the ‘goons’ acting as a death squad—250 traditionalists were killed and 69 AIM supporters, 1/3 women.
Important Women in these Movements
- Lehman Brightman
- LaNada Boyer-Means
- Grace Thorpe
- Stella Leach
- Dr. Dorothy Lone Wolf Miller
- Wilma Mankiller
- Ramona Bennett
- Janet McCloud
- Pat Ballinger
- Lavonna Weller
- Madonna Gilbert-Thunderhawk
- Sarah Bad Heart Bull
Informative Resources:
AIM Website: http://www.aimovement.org/
Film: The Spirit of Crazy Horse
Monday, September 29, 2008
Indian Women as Cultural Mediators
Looking at Indian Women as Cultural Mediators is somewhat of a new concept to me because it is not something i have previously learned very much about. Indian women i feel, are largely ignored in the greater picture of what an Indian is...When looking at Native people as a whole much of the emphasis is put on looking at Native men and the struggles they have encountered due to colonialism. As well, we often look at the negative effects colonialism had on Natives in general or sometimes more specifically a particular tribe. I think that we look at these issues through this lens because of our egocentricity. In our culture the male is dominant, when a hardship is faced it is the white male who deals with it and "protects" his family. Consequently, when we look at Indigenous societies we tend to ignore the roles Indian women played because "women's words are not the stuff of history" (Kidwell, 2007, p. 55). "The voices of Indian women are not heard in the written documents or in the history books..." however, Indian women were "actors in history, and their actions affected its course" regardless of whether or not we acknowledge this fact (Kidwell, 2007, p. 55). Fortunately though, scholars, students, historians, and Indigenous people, etc. have begun to research, explore and unravel the roles Indigenous women played in the history we all share.
In fact, "there is an important Indian woman in virtually every major encounter between Europeans and Indians in the New World" (Kidwell, 2007, p. 54). In all aspects of life Indian women were involved and this only changed after colonization started. Before this Indian women played roles in war, hunting, food preperation, raising of children, communication and relationships between tribes, healing ceremonies, and so on. There was an equality in most tribes that we do not see in our society today. Individuals more than men and women enjoyed roles that ensured the success of their whole tribe rather than the success of a specific person. Thus, when Indians had to create relationships with Europeans it was through their women that most of these relationships were built. "As mistresses or wives, they counseled, translated, and guided white men who were entereing new territory" (Kidwell, 2007, p. 54). In fact, many of the stories of Native women we are familiar with such as Pocahontas, Dona Marina, Sacagawea, and Nancy Ward, etc. have been changed or molded to fit our western ideals. In regards to Pocahontas we are all familiar with the Disney rendition of her life but the accuracy of this story is something we are not familiar unless we do some research.
Yes, Pocahontas saved John Smith's life but it was most likely not out of lusty love, as we are lead to believe in Disney's version of what happened. In fact, Pocahontas did not even marry John Smith as most believe but she married and had a son with a man named John Rolfe after moving to England. However, before moving to England Pocahontas visited the settlers often and created relationships with them. In regards to history, it is important to recognize and be aware of the roles Indian women played because if we are aware we may be able to deconstruct the stereotypes we have placed on Indian women and Indian societies.
In fact, "there is an important Indian woman in virtually every major encounter between Europeans and Indians in the New World" (Kidwell, 2007, p. 54). In all aspects of life Indian women were involved and this only changed after colonization started. Before this Indian women played roles in war, hunting, food preperation, raising of children, communication and relationships between tribes, healing ceremonies, and so on. There was an equality in most tribes that we do not see in our society today. Individuals more than men and women enjoyed roles that ensured the success of their whole tribe rather than the success of a specific person. Thus, when Indians had to create relationships with Europeans it was through their women that most of these relationships were built. "As mistresses or wives, they counseled, translated, and guided white men who were entereing new territory" (Kidwell, 2007, p. 54). In fact, many of the stories of Native women we are familiar with such as Pocahontas, Dona Marina, Sacagawea, and Nancy Ward, etc. have been changed or molded to fit our western ideals. In regards to Pocahontas we are all familiar with the Disney rendition of her life but the accuracy of this story is something we are not familiar unless we do some research.
Yes, Pocahontas saved John Smith's life but it was most likely not out of lusty love, as we are lead to believe in Disney's version of what happened. In fact, Pocahontas did not even marry John Smith as most believe but she married and had a son with a man named John Rolfe after moving to England. However, before moving to England Pocahontas visited the settlers often and created relationships with them. In regards to history, it is important to recognize and be aware of the roles Indian women played because if we are aware we may be able to deconstruct the stereotypes we have placed on Indian women and Indian societies.
Sunday, September 28, 2008
The "Squaw Drudge"
The "Squaw Drudge" looks at the stereotypes placed on Native societies at the time of colonization based on the Euro-American ethnocentric view that Native people were savages. Based on this view Euro-Americans were able to justify their harsh ideas that Native women were basically work horses pushed by lazy Native men. This idea led Euro-Americans to conclude "that Indians personified savagism" which "served as the grand rationale for imperialism" (Smits, 2007, p. 29). Consequently, Europeans could justify their maltreatment and harsh criticisms of how native people lived their lives. Europeans believed that as the more advanced and more evolved civilization it was their job to civilize and Christianize Native people in order to elevate them from their savage status. Specifically Europeans saw the roles Native women took on as particular signs of savagism because Native women played roles that in European society were played by men. In European society women were suppose to be submissive, weak, quiet, "ladies". According to Wright Native societies were savage because "the weaker sex" was the one that did the physical labor. "Where we find the weaker sex burdened with hard labour, we may ascribe to the stronger something of the savage" (Smits, 2007, p. 36). The reason Europeans saw for insinuating Native people were savages was that it furthered their agenda in gaining land, in my opinion. If Native people were savages, they must be less deserving of land and resources than the more civilized individual.
In regards to the land found in The New World, Europeans believed that they were more deserving of the land and should have ownership of the land because Native people were not working the land and did not own the land in the European sense. "By disregarding Indian agriculture, Euro-Americans could defend their territorial dispossession of the Native Americans" (Smits, 2007, p. 37). In fact, according to European thought "...the frontiersmen could not be accused of trespassing, for "the man who puts the soil to use must of right dispossess the man who does not..." or Europeans believed that "the world would come to a standstill" because taking this land was God's destiny for Euro-Americans (Smits, 2007, p. 38). However, what Europeans did not know or acknowledge was that for several thousand years Native people had not only been living but thriving in the New World enjoying sexually defined roles that were "complementary, equitable, and harmoniously integrated" into their way of life (Smits, 2007, p. 40).
In regards to the land found in The New World, Europeans believed that they were more deserving of the land and should have ownership of the land because Native people were not working the land and did not own the land in the European sense. "By disregarding Indian agriculture, Euro-Americans could defend their territorial dispossession of the Native Americans" (Smits, 2007, p. 37). In fact, according to European thought "...the frontiersmen could not be accused of trespassing, for "the man who puts the soil to use must of right dispossess the man who does not..." or Europeans believed that "the world would come to a standstill" because taking this land was God's destiny for Euro-Americans (Smits, 2007, p. 38). However, what Europeans did not know or acknowledge was that for several thousand years Native people had not only been living but thriving in the New World enjoying sexually defined roles that were "complementary, equitable, and harmoniously integrated" into their way of life (Smits, 2007, p. 40).
Monday, September 8, 2008
Declaration of Independence VS The Declaration on the Rights of Indigenous People
The aspect of the Declaration of Independence that struck me most was the view point it apparently came from. The white male view point. In effect i felt that this document was written and aimed at creating a nation that would further the white male agenda. I believe that this document took into account only the desires of the white male and in essence his goal of creating a place where he is in control and in power and can consequently assert his power and authority over others including females and people of other races..people who are not white or white male. So, when i began reading the Declaration on the Rights of Indigenous Peoples i was intrigued and happy to see that there was such an emphasis on recognizing that everyone is equal while also recognizing that each individual is unique. Specifically i felt that this affirmation was particularly important; "indigenous peoples are equal to all other peoples, whilerecognizing the right of all peoples to be different, to consider themselves different, and to be respected as such" ( http://www.iwgia.org/graphics/Synkron-Library/Documents/InternationalProcesses/DraftDeclaration/07-09-13ResolutiontextDeclaration.pdf ).
Another aspect of the Declaration on the Rights of Indigenous Peoples that caught my attention was that even after the different nations have repeatedly broken treaties and agreements with Indigenous groups they still included in this declaration that they would uphold agreements with these nations in good faith. This is very different from the U.S. constitution because part of the United States agenda is to rule, have power over, and constitute nations inferior to the U.S.. Ironically i believe that it was this agenda that caused the injustices suffered by Aboriginal groups in this country!
Another aspect of the Declaration on the Rights of Indigenous Peoples that caught my attention was that even after the different nations have repeatedly broken treaties and agreements with Indigenous groups they still included in this declaration that they would uphold agreements with these nations in good faith. This is very different from the U.S. constitution because part of the United States agenda is to rule, have power over, and constitute nations inferior to the U.S.. Ironically i believe that it was this agenda that caused the injustices suffered by Aboriginal groups in this country!
Monday, September 1, 2008
Native Women in the Labor Force
Women in the labor force, in my opinion are generally underestimated and ignored but when it comes to the accomplishments of minority women I think this problem is magnified immensely. Particularly, discussing Indigenous Women in the labor force is difficult because we rarely hear about the trials Native Women go through in the work force if we are privy to any of their struggles at all. So for me this assignment had to begin with a little research because I know so little about the struggles Native Women face in the work force other than like many minority groups then are subjected to discrimination AND sexism because they are female.
Today there is a popular image of Native Women as sexualized beings which is portrayed by the popular media and even in Disney’s Pocahontas we see the stereotypical image of a timid Indian woman with long flowing black hair, wearing buck skin, running scantily clothed through nature. To illustrate some of the stereotypes Native women face here's an interview with two Native girls who are talking about these issues
If you go to google images and search “Native American women” you will also find images of stereotypical Native women including some very sexual images and even some nude pictures of “Indian” women. Also, you can find pictures of Indian maiden costumes so that you can be an Indian maiden for Halloween. Here are urls to some of the images you find when you search Native American women in google images however, i suggest you google it for yourself because it is very interesting to see some of the things that come up.
http://www.properperiodproductions.com/images/native_american_woman_early_1600_s1.jpghttp://www.psychic-tarotreader.com/images/native%20american%20woman%20w%20moon.gif
http://www.sillyjokes.co.uk/images/dress-up/fancy/ladies/value/indian-woman.jpg
With these images being portrayed by the media and even Disney I feel that finding a place in today’s society and in the work force must be extremely difficult for Indigenous women to be accepted and to get the recognition they deserve because they have to deal with this sexualized image along with other negative stereotypes along with the sexism many women face while trying to do their jobs.
Other than this rudimentary understanding however, I don’t know the struggles Native women face in their jobs today so I began to look into it a little more. What I found is that "Women of color have made noteworthy gains, both in terms of workplace numbers and status," said Commission Chair Cari M. Dominguez in an EEOC press release” (http://usgovinfo.about.com/cs/censusstatistic/a/aawomeneeoc.htm) however, Native women comprise 0.3 percent of the workforce in the U.S. which seems like a very small number. But in relation to the number of Native people residing in the
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