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.
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