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.
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