Women of Hope: Native American/Hawaiian. Study Guide. INSTITUTION Bread and Roses Cultural Project, Inc., New York, NY

DOCUMENT RESUME

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AUTHOR Hirschfelder, Arlene; Molin, Paulette Fairbanks; Oneita, Kathryn; Wakim, Yvonne B. TITLE Women of Hope: Native American/Hawaiian. Study Guide. INSTITUTION Bread and Roses Cultural Project, Inc., New York, NY. SPONS AGENCY Aaron Diamond Foundation, Inc., New York, NY.; Kellogg Foundation, Battle Creek, MI.; New York City Dept. of Cultural Affairs, NY. PUB DATE 1997-00-00 NOTE 49p.; Funding also received from the Equitable Foundation and the 1199 National Health and Human Service Employees Union, New York, NY. AVAILABLE FROM Bread and Roses Cultural Project, Inc., 330 West 42nd Street, 7th Floor, New York, NY 10036 ($10). PUB TYPE Guides Classroom Teacher (052) EDRS PRICE MF01/PCO2 Plus Postage. DESCRIPTORS *Activism; *Alaska Natives; American Indian Culture; American Indian Education; American Indian History; American Indian Languages; *American Indians; Conservation (Environment); Cultural Maintenance; Dance; Ethnic Stereotypes; *Females; *Hawaiians; *Leaders; Learning Activities; Oral Tradition; Study Guides; Treaties; Tribal Sovereignty IDENTIFIERS *Native Americans

ABSTRACT This study guide accompanies a poster series and documentary video about 12 American Indian, Alaska Native, and Native Hawaiian "women of hope." The women vary by age, education, profession, and geographic locale, but they share an unwavering commitment and dedication to their people's struggle to survive and flourish as distinct cultures. The women are Lori Arviso Alvord (Navajo), a surgeon who straddles two cultures; Charlotte A. Black Elk (Lakota), a scholar who supports Lakota traditional stories with Western scientific evidence; Carrie and Mary Dann (Western Shoshone), sisters involved in a 20-year legal battle with the federal Bureau of Land Management; Joy Harjo (Muscogee Creek/Cherokee), poet, musician, and professor; Pualani Kanahele (Hawaiian), teacher and preserver of Hawaiian culture and language; Winona LaDuke (Anishinaabe), Chippewa activist whose work focuses on land rights and environmental issues; Wilma Mankiller (Cherokee), activist and first woman Chief; Muriel Miguel (Kuna/Rappahannock), dancer, actress, and founder of Spiderwoman Theater; Janine Pease-Pretty on Top (Crow), founder and president of Little Big Horn College; Joanne Shenandoah (Oneida), singer and storyteller; Jaune Quick-to-See Smith (Flathead), artist; and Rosita Worl (Tlingit), anthropologist active in cultural preservation. Following biographical profiles of the 12 women, the guide includes reading materials and student activities related to tribal sovereignty, the political role of Haudenosaunee (Iroquois) women, Native women in leadership positions, preservation of Native languages, oral tradition, environmental issues, conservation, music and dance, overcoming negative expectations in school and society, American Indian stereotypes, and creating a "circle of strength" in the classroom. Also included are census facts about Native Americans and a 129-item bibliography. (SV) WOMEN OF HOPE NATIVE AMERICAN/NAVIIAIIAN

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STUDY GUIDE 2 BEST COPY AVAILABLE EN OF HOPE

TAB L E OF CONTENTS

3 REMEMBERby Joy Harjo LESSONS 31 WE THINK WE CAN Lessons to explore in more Overcoming Negative 4 INTRODUCTION depth the lives of the women Expectations in the series and to help WOMEN OF HOPE The Cherokee Community uncover community in of Bell Biographical Sketches the classroom. 33 CHALLENGING STEREOTYPES 6 [OH ARVISO ALVORO 18 SOVEREIGNTY Stereotypes in School Tribal Nations in 7 CHARLOTTE A. BLACK ELK Indian Country Popular Culture Stereotypes The Great Law of the Stereotypes in the Movies 8 CARRIE AND MARY DANN Haudenosaunee The Dann Sisters and the 36 CIRCLE Of STRENGTH 9 JOY HARJO Western Shoshone Nation 38 NAME YOUR WOMEN Of HOPE V 10 PIJALANI KANAHELE 23 NATIVE WOMEN ARE LEADERS 39 IMPORTANT CENSUS /FACTS 11 WINONA LADUKE 24 POWER Of THE WORD 12WILMA MANKILLER 40 BIBLIOGRAPHY AND Native Languages RESOURCE GUIDE Oral Tradition 13MURIEL MIGUEL 46CREDITS 27 HONORING THE EARTH 14JANINE PEASE-PRETTY 47 ON TOP Environmental Issues ABOUT BREAD AND ROSES/ Unplug America ACKNOWLEDGEMENTS 15 JOANNE SHENANDOAH A Canvas for the Environment

16 JAUNE QUICK -TO -SEE 29 DANCE AND MUSIC SMITH "Dance for Justice"

<:>5 17 ROSITA WORE "The Absolute Need To Sing" Remember

BY JOY HARJO

Remember the sky thatyou were born under, know each of the star's stories. Remember the moon, know who she is. Remember the sun's birth at dawn, that is the strongest point of time. Remember sundown and the giving away to night. Remember your birth, how your mother struggled to give you form and breath. You are evidence of her life, and her mother's, and hers. Remember your father, his hands cradling your mother's flesh, and maybe her heart, too and maybe not. He is your life, also. Remember the earth whose skin you are. Red earth yellow earth white earth brown earth black earth we are earth. Remember the plants, trees, animal life who all have their tribes, their families, their histories, too. Talk to them, listen to them. They are alive poems. Remember the wind. Remember her voice. She knows the origin of the universe. Remember that you are all people and that all people are you. Remember you are this universe and that this universe is you. Remember all is in motion, is growing, is you. Remember language comes from this. Remember the dance that language is, that life is. Remember to remember BEST COPY AVAILABLE

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Long before Elizabeth Cady Stanton and Susan B. Anthony,

American Indian women held positions of status and influence in diverse tribal nations across the continent. Besides being life givers and life sustainers, they served on councils, held leadership roles, owned land and other property, created and maintained the home, exercised the right to vote, tilled the soil, nurtured children and other family members, bestowed names, healed the sick, comforted the suffering, composed and sang songs, told stories, engaged in diplomacy and trade, fought against enemies, made peace, selected, counseled, or removed leaders, cooked, gathered, fished, herded, stored, trapped, traveled, guided, sewed, quilled, mended, quilted, and taught. In short, the traditional female role in tribal nations was (and is) powerful, the balancing half of male power.

Bread and Roses Cultural Project, with an advisory committee of women and men from many walks of life, selected twelve American Indian and Hawaiian Women of

Hope who vary by age, education, profession, and geographical locale. Their commonalities include an unwavering commitment and dedication to the struggle of their people to survive and flourish as distinct cultures. Their lives bear out Wilma Mankiller's words: "In many Native communities, a much greater emphasis is placed on the collective achievements of the family or the community than on individual achievements. Native people who achieve great personal

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success, though respected, are not held in the same esteem as those who achieve great success for others." (from A Voice of Our Own, edited by Nancy Nemine, 1996, p.221)

American Indian women, such as the Dann sisters, have put their liveson the line as they fight on behalf of their families, communities, and nations against powerful adversaries and nearly insurmountable odds. They struggle for justice, treatiesthe supreme law of the landto be honored, land to be returned, environmental issues to be addressed, tribal sovereignty to be upheld, and the survival, well-being, and self-determination of their people.

While balancing multiple family and other responsibilities, the Women of Hope work in homes, schools, clinics, storefronts, studios, offices, andon the land to reclaim and revitalize cultures, to improve schools, health and housing, and to protect the environment. Joining them in the struggle on behalf of Native people are the countless unsung Native women who, along with Nativemen, struggle to rebuild and heal their nations in the aftermath of European colonization.

The commitment and determination of the Women of Hopecan be transferred to the classroom. Their stories should inspireyoung people to find the women of hope in their neighborhoods. They should also inspireyoung people to rethink the meaning of success as they begin to develop their own inner strength and skills to make the world a better place for this and future generations.

Over the centuries, names of Indian nations have varied considerably, and still do. This Study Guide employs the tribal names preferred by ge twelve Women of Hope. H U H A I I V I S O A l_ 0 0 0

Dr. Lori Arviso Alvord is the Navajo resort. Lori has pushed hard for a new Nation's first woman surgeon. She medical center that includes a round operates at the Gallup Indian Medical room for traditional Navajo "sings." Center, which serves the eastern side of This approach not only helps the the Navajo Reservation and the Zuni healing process, it shows respect for Reservation. Her philosophy of healing the Navajo way. Many Native people, is multifaceted, and requires that every especially elders, believe in the cures aspect of human health be balanced of the medicine people. Faith in herbs, and harmonious in its physical and sweats and "sings" are powerful. In a spiritual components. For Dr. Lori, the very real way, belief in the cure is the act of performing surgery on another cure. Earning the trust and respect of human being is spiritual. She feels the elders has been Lori's lifelong journey. life of her patients in her hands, literal- ly and figuratively. Lori, born in Crownpoint, New Mexico on the Navajo Reservation, Many Navajo elders trust her to grew up speaking English in an respect their feelings because she economically-strained community. practices a unique blend of western Her role model was her maternal 6 medicine and traditional Navajo grandmother, Grace Cupp, a teacher philosophy. Ever mindful of the cultur- and principal on the reservation for al differences, Dr. Lori uses interpreters 40 years. The Navajo culture is matri- After she assisted in her first surgical to explain procedures to her patients. lineal, leaders deriving power and procedure, her future was set. While In her culture, direct eye contact status from women in their lineage. in residency at Stanford University between Navajo people is considered Lori, who grew up understanding the Hospital, she assisted in 1,100 to be insulting. It's difficult to convince strength and power of women, saw operations. elders that she needs to touch their her grandmother's work making a bodies in order to heal. In their difference in the lives of others. In spite of huge financial debt, cultural tradition, touching another person's and racial discrimination, and compet- body without permission and asking During high school, it was difficult to ing in a world dominated by men, probing, personal questions shows study while other children played, Dr. Lori had the intelligence, skill, disrespect. She works small miracles by but Lori was determined to make a and determination to serve the Navajo straddling two different cultures. difference just as her grandmother did. Nation's sick and wounded. She also When she competed with students pre- encourages her community to support Dr. Lori has deftly adapted the pared for their academic careers from education that will prepare young sciences taught at Dartmouth College childhood, the system tried to push people for the world outside reserva- and Stanford University with her Lori into "minority" programs like tion boundaries. For those who follow knowledge of Navajo ways. She has social work. Fortunately, her employer her into the world of medicine, she encouraged the involvement of a at the University of New Mexico would say,"Nizhoni,"walk in beauty. medicine man in healing ceremonies suggested she go to medical school. at the hospital. Cushioning surgery in At the time Lori graduated from the comforting aura of tradition is a Stanford University Medical School, sensible way to approach elders who she was one of three Indian students usually go to a clinic only as a last in her class of 85. During summer breaks, she worked with Native American surgeon, Dr. Ron Lujan, at an Indian Health Service Hospital. 7

WOMEN OF HOPE WOMEN OF HOPE A 11 Hi ITE A.BEA[ 1( El_I(

wondered if she lived would she have Lakota people what, how, when, and children and if those children lived, where to perform ceremonies. would they have great grandchildren, and if any of them survived, would Furthermore, despite the attempts by they still be Lakota. anthropologists to discredit the Lakota as being indigenous to the land, As Charlotte watched Tokala, keeping Charlotte can prove that the Lakotas pace with the others, she thought have always lived in the same area that Katie War Bonnet would smile where they live today. She is the only today because Tokala was not only Native American scientist who has had her great-great-grandson, but he was a rule of sciencethe Black Elk rule participating in this ceremony to named after her method of using scien- _AL mourn the Wounded Knee massacre. tific technology to verify oral tradition. He understood that responsibility. "I am a Lakota woman," Charlotte "We're still here," Charlotte said, proclaims, "raised to be a maker of "frozen tears, mass graves, policies of choice." Indeed, the Lakota origin assimilation and genocide, alcoholism, story stated that the first human was a stolen children reared in government woman whose name meant "The 7 boarding schools, legal bans on Lakota Maker of Choices, You are Complete." language, religion or anything else the First Man, who came later, was named Tokala sat straight in the saddle, United States couldn't abide. Despite "A Step Away From Completion." bundled up for the sixty degree below a century and a half of all of this zero temperature. Not yet a teenager, we are still here." Ridiculed as a child for not knowing he had an understanding of the tragic English, Charlotte thought "Well, I'll event that occurred 100 years ago and People like Charlotte Black Elk have not only learn this English language, an appreciation for commemorating helped to ensure that the Lakota but I will learn to speak it better than that event today. Charlotte Black Elk, survive. A scholar of both Lakota those who mock me." She enjoyed the her family, and community had tradition and western technology, she study of the sciences, concepts in line trained this son well in Lakota ways helps transfer ancient and complex with Lakota traditions. "You can't put and history. Lakota ways into contemporary soci- cultural bias on the sciences," ety. For instance, Charlotte designed Charlotte explains. "Technology does These Lakotas were beginning a the concept for the Pine Ridge not take us away from our culture, but thirteen day, 250-mile trek following Reservation's Tribal Natural Resource can be the tool to lead us back." the same route that Chief Big Foot had Regulatory Agency. Using the physical taken in 1890. Attempting to lead his practices of the Buffalo Dance The Big Foot Religious Ride occurred people to safety on the Pine Ridge Ceremony, she developed the Wildlife in 1991. Tokala is still Lakota even Reservation, they were intercepted by Management Program for her 5,000 though he is away at college. Because United States troops who had already square mile reservation in South of Charlotte Black Elk and others, murdered Sitting Bull. Most died a Dakota. Although modest about her Tokala and other Lakotas will always brutal death, but a few like Katie War advanced and varied education, have a Lakota place in the universe. Bonnet hid in the plum bushes as she Charlotte has proved with modern witnessed the mass murders. Katie's technology that Lakota traditional tears froze on her face. She felt she was stories are supported by scientific seeing the death of her nation and evidence. She did a cosmology study based on Lakota stories of the stars and how their alignment can tell the

S CARRIE AND VARY DANK

The story of Carrie and Mary Dann, Western Shoshone, not United States, two Western Shoshone sisters living land. Both sisters remember their with their brother and Carrie's children grandmother using the same land for on a ranch in Crescent Valley, Nevada, livestock before them. The BLM filed cannot be told without telling in the trespass charges against the Dann same breath the story of the land rights sisters who refused to pay trespass fees struggle of the traditional Western or apply for permits, or reduce their Shoshone people. They have battled to cattle. The Dann's argued that the preserve their homeland (called Newe 1863 Treaty of Ruby Valley never SogobiaMother Earthin the ceded 55 million acres the BLM Shoshone language) defined by majestic claimed as "public" land. Rather, the mountains, streams and wide-open treaty recognized Western Shoshone spaces covering about a third of land rights and only granted Anglo Nevada and parts of California. This settlers safe passage through Western sparsely populated land is rich in Shoshone territory. grazing areas, thermal energy, gold, and other mineral wealth. Yet for more than 130 years, through gradual encroachment and outright Carrie and Mary grew up in Newe taking of Western Shoshone lands, the Sogobia surrounded by an extended United States allowed commerce, family, nurtured by stories their industries, and whole communities to The BLM challenge set off twenty years grandmother told them, and enriched claim illegal ownership of the Western of legal battles. Federal courts have by ceremonies, private family gather- Shoshone Nation. From the 1970s ruled in favor of the federal govern- ings at which they gave blessings and through the 1980s, the BLM allowed ment's right to the land base and thanks. Both sisters, fluent in Shoshone chaining and cutting live trees on against the Dann family and the and English, have depended on the Shoshone lands. An immense iron Western Shoshone Nation who want mountain range for wood, elderberries, chain dragged between two tractors rightful possession of their land, not and pine nuts, a sacred food to the destroyed one million acres of nut- compensation. Armed with court Western Shoshone people. Today, the bearing pinon treesa vital staple of orders, federal officials have tried Dann sisters who prefer pine nutting to Shoshone food. The land has also unsuccessfully to evict Carrie, Mary, microwaving and traditional sweats to suffered strip mining, oil drilling, and their brother, Clifford, and Carrie's nights in the local town, move easily nuclear weapons testing. Indeed, by children from the family homestead from domestic tasks to running the 1992 Newe Sogobia was arguably one worked by five generations of Danns. family ranch. of the most heavily bombed places on Carrie and Mary Dann have never earth with more than 800 atomic budged or caved in to government The Dann troubles began in 1973 explosions both in the atmosphere and demands despite the formidable forces when the U.S. Bureau of Land underground. The U.S. Department lined up against them. Their lifelong Management (BLM) asked Mary Dann of Energy wants to dump nuclear waste commitment to protect their homeland if she knew that she was trespassing at Yucca Mountain, a Shoshone sacred and their people's sovereignty earned her cattle and horses were grazing site. Oro Nevada Mining Company them the prestigious Swedish 1993 on lands outside the Dann family wants to do exploratory drilling for Right Livelihood Award, often homestead in Crescent Valley. Mary gold near a hot spring located approxi- referred to as the "alternative Nobel told the agent she didn't need a permit mately one mile south of the Dann Peace Prize." to graze her animals since she was on family ranch.

9 WOMEN OF HOPE WOMEN OF HOPE JOY 11A11J11

Mexico (1976) and Master of Fine Harjo has also produced work as a Arts degree at the University of Iowa screenwriter, including We Are One, (1978). She eventually became a Umonho for Nebraska Educational tenured professor at the University of Television. New Mexico, taking leave in 1994. Harjo's In Mad Love and War earned Harjo started writing when she was the William Carlos Williams and the about 22 years old, a "fairly late" Delmore Schwartz awards for poetry. age to begin. Before that, art interested In the poet's work, mythic events her, especially painting, which she transform the lives of people struggling pursued in college until, as a senior, she to survive the conditions brought changed her major to creative writing. about by colonialism,"of poison by In 1975, her first collection of poetry, culture." Family, land, loss, tribal The Last Song, was published as a legacy, survival, music, and the power chapbook. Material from that publica- of love are recurring themes.

1 tion is included, along with new poems, in her second book of poems Harjo, who has mastered creative What Moon Drove Me To This? writing, also plays the saxophone in During this period, Harjo also served her band, Joy Harjo & Poetic Justice, 9 as writer-in-residence at the New and alternates notes of either the alto Mexico Poetry in the Schools Program, or soprano saxophone with lines from 0ne of the foremost voices in Navajo Community College, and the her poems during poetry readings. American literature today, Joy Harjo State Arts Council in Oklahoma. An audiocassette featuring the band is a critically acclaimed poet whose accompanies The Woman Who Fell publications include She Had Some She Had Some Horses, one of Harjo's From the Sky, incorporating elements Horses (1983), Secrets From the Center best-known books of poetry is "a from the oral tradition. In 1996, of the World (1989), In Mad Love circular journey." The title poem, Joy Harjo & Poetic Justice released and War (1990), and The Woman Who perhaps her most famous, is one of Letter from the End of the 20th Fell from the Sky (1994). A member of many in which horses appear. The poet Century, a CD from Red Horse the Creek (Muscogee) Nation, she is has said: "I see them as very sensitive Records. also a gifted musician and teacher. and finely tuned spirits of the psyche. There's strength running through Harjo has said of her work that it "is Harjo was born on May 9, 1951 in them." In "She Had Some Horses," about realizing that you're communi- Tulsa, Oklahoma to Allen W. Foster Harjo's poetic expression has a lyrical, cating in a way that matters, that (Muscogee Creek) and Wynema mystical quality, reinforced through makes a difference." Her works in (Baker) Foster (Cherokee). When she repetition: (excerpt) progress include A Love Supreme, a was eight years old, Harjo's parents memoir; The Good Luck Cat, a divorced. This was a period of She had horses who whispered in the children's book; and A Map to the "distance and difficulty." Harjo was dark, who were afraid to speak. Next World, new poems due from closest to her father's relatives, especial- She had horses who screamed out of Norton. Reinventing the Enemy's ly her aunt Lois Harjo. She attended fear of the silence, who Language, an anthology of North high school at the Institute of American carried knives to protect themselves American Native women's writings, Indian Arts in Santa Fe, New Mexico, from ghosts. is the most recent work edited by an environment that "set her artistic She had horses who waited for Joy, with Gloria Bird, available self in motion." Harjo completed her destruction. through Norton. Bachelor of Arts degree in Creative She had horses who waited for Writing at the University of New resurrection. Pualani Kanahele is a dynamic allowed today, the hula kapu, one of Native Hawaiian woman who is a the pure forms of spiritual and cultural teacher, historian, wife, mother, and practice held sacred by the people of grandmother. Like Native women the islands, is the inspiration of the around the world, she sings and tells deities. It retells events from the past stories to those who follow her. She through stories, songs, and dance. The reveres her elders and, through their chants, or ohi, give life to the physical teachings, has accepted her responsibil- movement of the hula. The mele, or ity as a teacher of Hawaiian traditions. song, is the partner of the dance. Pualani teaches and demonstrates Born on the island of Hawaii, Pualani the hula throughout the world and has spent much of her life there. She frequently gives public lectures went to college and now teaches the throughout Hawaii on Hawaiian Hawaiian language and culture at the culture and dance. Hula tells the story Hawaii Community College at Hilo. of Pe le, the volcano goddess. Songs Pualani wisely took time to experience and dances relate the origins of the the larger world. She has traveled to Original Star, the beginnings of the the mainland to share with other Hawaiian people, the creation of the 10 Native women. She even learned to land. Creation stories exist for the fly an airplane. rocks, trees, lush flora and fauna. Sacred places have been crushed and In Pualani's Native culture, a Respected Pualani is a member of the Kanaka'ole buried by bulldozers. Wildlife perished One, or "one who is two generations Sisters, a traditional hula dance group and hotels devoured the white beaches. above you," has the responsibility to that includes her sisters, Ulu Garmon Pualani's three children and five grand- maintain traditional beliefs and live by and Nalani Kanaka'ole. Her mother, children are learning the value of them. Those who can articulate the revered hula master, Edith Kanaka'ole, fighting back by watching her struggle beliefs, as well as live by and practice is one of Pualani's heroes along with to protect Hawaii from desecration. them, are the true teachers in life. her grandmother and other Native Pualani is a teacher of the highest women who fought for the rights of Pualani believes her Hawaiian people order. their indigenous cultures. need to go back to the values and lifestyle of the original people of the One of Pualani's primary teaching A large part of Pualani's life is her Hawaiian Islands. The Hawaiian responsibilities is to use the hula to political self. She co-founded an Islands, enormous rocks in the midst of connect young Hawaiian people to organization, Hui Ma lama i Na the sea, may seem fragile but they are their roots. The hula, one of the cultur- Kupuna, dedicated to the preservation firmly anchored to the bigger earth al traditions and practices that survived of ancestral bones. Pualani believes below. So it is with Hawaiian culture. the onslaught of colonization in the Native people are mortally-wounded The foundation is still there and Hawaiian Islands, connects the present when their landand ancestral bones Pualani intends to see that the energy, with ancestral traditions. that become one with the earthare strength, and beauty of her people taken away. She is saddenedand continue to thrive. Pualani says the hula is an earthly angryto see the destruction of the account of the past. Even though free- Hawaiian Islands. Sugar cane factories dom of choreography and interpreta- belch black smoke into pristine skies. tion of the traditional chants are Entire forests were razed to make room for pineapple and sugar cane fields.

WOMEN OF HOPE WOMEN OF HOPE INLAA WHIKE

and a Jewish mother, Betty Bernstein also continued her studies, at the La Duke, both activists. After her Massachusetts Institute of Technology parents divorced when she was five, in 1983, and at Antioch University, Winona was raised by her mother in where she received a master's degree in Ashland, Oregon. Descended from rural development in 1989. two distinct peoples, she acknowledges the influence of both parents on her In 1989, LaDuke began the White passion for activism. "My family...had Earth Land Recovery Project, a non- a keen sense of social responsibility. profit organization committed to the I was never told to go out and make goal of recovering reservation lands, money, but to do the right thing." with seed money from a $20,000 Reebok International Human Rights In Ashland, a predominantly white, Award. In the 19th century, the treaty- Christian community, La Duke recalled guaranteed reservation lands were how she was passed over at dances drastically diminished by fraudulent and never picked for sports teams. means. The Project's agenda includes Although encouraged to attend a voca- land based economic development tional-technical school by a guidance and education initiatives, such as counselor, she eventually attended Wadiswaan "nest" programs, which 11 Harvard University. seek to build Ojibwe language literacy.

The life and work of Winona La Duke, At Harvard, La Duke became politi- From White Earth, LaDuke maintains a nationally and internationally cized through the influence of other and fosters connections with national acclaimed activist, author, and environ- Native role models, such as Cherokee and international forums. She is a mentalist, are rooted in the history activist Jimmie Durham of the board member of Greenpeace USA and contemporary status of the White International Indian Treaty Council and co-chairs the Indigenous Women's Earth Reservation in Minnesota. This (IITC), the first Indian Non- Network which she helped found. In reservation is part of the larger Governmental Organization to bring 1994, Time magazine named her one Anishinaabe (Ojibwe/Chippewa) issues before the United Nations. After of America's most promising leaders Nation which includes reservations and hearing him speak, she began working under 40 years of age. In 1995, she reserves in both the United States and on indigenous environmental cam- worked on "Honor the Earth," a Canada. La Duke, who lives at White paigns. In 1977, 18-year-old La Duke concert tour featuring the Indigo Girls Earth with her two children, serves as gave expert testimony at a United to raise funds for Native organizations. Campaign Director of the White Earth Nations Conference in Geneva, She also traveled to Beijing, China to Land Recovery Project and Program Switzerland concerning the exploitation serve as a plenary speaker at the Director of the Seventh Generation of Native resources. United Nations Non-Governmental cD Fund's Environmental Program. Organization Conference on the Centered in a rural, community-based After graduating from Harvard in status of women. In 1996 LaDuke homeland, she demonstrates through 1982 with a degree in economic ran for vice president with Green her work that indigenous issues and development, La Duke moved to the Party presidential candidate Ralph environmental issues are not isolated White Earth Reservation where she Nader. LaDuke is completing a novel, from global issues. became the principal of a school. The Last Standing Woman, for Voyageur briefly-held post enabled her to begin Press and a non-fiction book for La Duke, born in Los Angeles in 1959, acquainting herself with the people South End Press. is the daughter of an Anishinaabe and the land. She became a founding father, Vincent La Duke [aka Sun Bear] member of Anishinabe Akeeng ("the People's Land"), a community- based land rights organization. She BEST COPY AVAILABLE The Cherokees have a rich history of family found themselves in a small, women serving in leadership positions, crowded apartment in a rough part including participating in a Women's of the city. Wilma especially hated her Council. With European contact, how- new school, where the other students ever, that tradition nearly disappeared. ridiculed the way she talked and It was not until Wilma Mankiller dressed and laughed at her name. The became Deputy Chief, and ultimately Mankiller name, a surname in Wilma's Principal Chief, of the Cherokee family for several generations, was Nation of Oklahoma, that the originally an honored Cherokee Cherokee's historic leadership role of military title or rank. women was revitalized. During Mankiller's tenure as Principal Chief, By the 1960s, Mankiller had graduated 4 tribal membership tripled in size to from high school, started college, mar- 170,000, the annual budget doubled to ried, and become a wife and mother of nearly $90 million, and the number of two daughters. In 1969, when Indian tribal employees increased to 1,300 activists occupied Alcatraz Island to extending across 7,000 square miles of dramatize the injustices their people northeastern Oklahoma. Mankiller, had suffered, she experienced an awak- 12 who left office in 1995, co-authored ening, or a call to action, that changed Mankiller: A Chief and Her People, her life. Besides participating in that which includes the story of the struggle, Mankiller did volunteer work 16-mile water pipeline and new homes Cherokee Nation, one of the country's among Native Americans in California. in Bell, Oklahoma. Two years later, largest tribal groups, with both eastern By 1974, she had divorced her husband Principal Chief Ross Swimmer asked and western divisions. and two years later, returned to her to serve as his running mate for Oklahoma. tribal office. On August 14, 1983, Mankiller was born on November 18, Mankiller became the first woman 1945 in Tahlequah, Oklahoma, to Mankiller's initial work for the Deputy Chief in Cherokee history. Two Clara Irene (Sitton), Dutch-Irish, and Cherokee Nation included the recruit- years later she became Principal Chief, Charley Mankiller, Cherokee. One of ment of young Native Americans into filling the vacancy left by Swimmer's eleven children, Wilma was raised on university training in environmental resignation. In 1987, she was elected Mankiller Flats, on her grandfather's science. In 1979, she completed her Principal Chief, winning reelection four land. Although jobs were difficult to college degree, then began commuting years later with nearly 83 percent of find and the family was poor, they to the University of Arkansas for the vote. enjoyed the community's rich graduate study. Enroute to school, cultural life. Mankiller suffered a near fatal head-on Married to Cherokee activist Charlie automobile collision. To recover from Soap since 1986, Mankiller's activities When Wilma was ten, her family her extensive injuries, she adopted after leaving office include co-editing moved to San Francisco through a what Cherokees call "being of good the Reader's Companion to the History federal relocation program designed to mind," meaning "one has to think of Women in the United States and remove Indians from their rural home- positively, to take what is handed out teaching at Dartmouth College. She lands to large urban areas. The Bureau and turn it into a better path." also has continued "being of good of Indian Affairs promised good jobs mind" in the face of other adversity, and decent housing to those who In 1981, Mankiller became the found- including daunting health problems. participated. Instead, the Mankiller ing director of the Cherokee Nation Community Development Department, utilizing the Cherokee's gadugi tradition of working collectively to build a 13 WOMEN OF HOPE WOMEN OF HOPE 1111 IEL V I GEL

"You people...go back... come their Brooklyn home was open to from." Native people coming to the East. Something inside of me said, "This is my song. You will not The neighborhood was mainly immi- humiliate me." I spun around and grants who ridiculed the Native family looked at the ugly face. in their midst. What saved Muriel was "Where do you want me knowing she could retreat from the to go?" Brooklyn streets to be with her family "We were the first ones here." and other Native families. No, we were not singing when we left that store. But that song is a Muriel and her friends created The favorite of mine. Nowadays it's called a Little Eagles, a dance group of real "o o o Id" song by the kids. But I teenagers. They became the world remember that story every time I renowned Thunderbird American proudly sing it. Indian Dancers, who give scholarships to Native college students.

Today, Muriel Miguel directs Muriel has worked with inner city Spiderwoman Theater, the oldest Indian youth in New York, 13 ongoing Native American feminist Minneapolis and other communities group. With five other women producing and directing plays, but We were walking down the including her sisters, Lisa and Gloria, never considered herself a role model. street, three Indian kids in Brooklyn. she founded Spiderwoman Theater After a performance of their autobio- We were singing. over twenty years ago. Muriel is also graphical piece, Sun, Moon, and Not a song from the top ten a playwright, dancer, and actress. Feather, three young Ojibwe girls but an old social song taught to us by approached the sisters. "We're Lisa, an old Indian man from New Mexico. Spiderwoman is the Hopi Creation Muriel, and Gloria," they said. "We're We were singing, we were Goddess. Muriel's close friend, a just like the three of you." Months singing that song over and over. Hopi/Winnebago woman who died in late; the youngest gave her security Sometimes soft, sometimes loud. her thirties, used to tell creation stories blanket, a handmade quilt from her We liked the tune, we liked while she did fingerweaving. To honor grandmother, to Spiderwoman Theater. the way it made us feel. her friend and Muriel's good fortune The quilt, used as a backdrop, is We were singing as we entered for living into her forties, Muriel proudly displayed in every production. the corner drugstore. We felt proud named the company, Spiderwoman. that we knew the song. And we sang They have performed several original Muriel Miguel has used her many not too loud, not too soft as we sat at plays in many states and countries. creative talents to educate, provoke the soda fountain. Before we could say These plays deal with violence, spiritu- thought, and foster change in a loving, "a soda, please", the counterman spat ality, sex, power, control, oppression, fun, and entertaining way. With out: and above all, how Native people Muriel's persistence, maybe the next "Why don't you people go approach these subjects. time a non-Indian counterman hears a back to where you come from." Native song, he'll say, "I really like that I felt like I was hit in the face Muriel grew up in Brooklyn; her tune, could you please sing it again?" with ice water. It took my breath away. mother was Rappahannock, part of the I felt the meanness of those words spill Powhatan Confederacy (Pocahontas' over me. group), and her father was Kuna from the San Blas Islands near Panama. After her parents met and married, BEST COPY AVAILABLE JANINE PEASE ['REM ON HIP

Janine Pease-Pretty On Top is a chauffeur. Today, the college's main powerful educator. Her roots in building consists of a gym building teaching run deep within her own turned into classrooms, a college-level family. Her paternal "auntie" and library and classroom complex. The great-grandmother were educators. curriculum combines standard acade- Both of her parents were teachers. The mics with lessons in tribal language oldest of four, Pease-Pretty On Top's and knowledge. Students helped with sister and one brother work in Indian the construction. Pease-Pretty On Top education. Her younger brother was sees the college as a potent weapon in the first Crow man to become a strengthening the tribal community and medical doctor. Today, Janine and her fighting reservation-wide poverty and husband, John Pretty on Top, Crow despair. She also sees education as a Indian Cultural Commissioner and Sun weapon against being a victim with no Dance leader, are deeply involved in the control over information and no way lives of their Crow Indian clan and to fight back. spiritual community. Janine's children, Roses and Vernon, have role models in Janine Pease-Pretty On Top is a person whom they take great pride. worthy of respect and admiration. 14 In 1990, she decided not to extend the Her Crow Indian name translates as hospitality of Little Big Horn College "One Who Loves to Pray." Janine has to a controversial group of Soviet edi- Montana State University. In 1990, the offered more than her share of prayers tors and writers because she explained National Indian Education Association to establish and maintain Little Big they were "antisemitic people who named her Educator of the Year. And Horn College on the Crow Reservation mean poorly toward a whole group in 1994, the MacArthur Foundation in eastern Montana. With a charter of people in Russia." Janine, upset gave her a no-strings-attached grant from the Crow Tribe and recognizing because she had not been fully for $275,000. She serves on numerous the desperate lack of high school and informed about the visitors' writings, boards and committees, travels exten- college graduates in her community, said: sively, and was named a trustee of the Janine took on the enormous task of My own life experience as a Smithsonian's new National Museum creating a tribal college to change the Native person has taught me that of the American Indian and a board bleak future of education for Crow racism is a very difficult thing to deal member of the American Indian Higher adults and children. Little Big Horn with on a daily basis. I considered their Education Consortium. College, now one of thirty tribal rights of free speech in making my colleges scattered throughout the decision, but [Little Big Horn Janine Pease-Pretty On Top, who has United States and Canada, is a fully College's] very existence is based on fought long and hard to establish accredited two-year college with more exerting a stance for human rights. a solid base of educational self- than 300 full-time students. sufficiency on the Crow Reservation, ==:) Janine is a warrior, armed with a finds her power rooted in her Crow Since 1982, Janine has been president bachelor's degree in anthrOpology and heritage. As a Native American C--D of the Little Big Horn College. She's sociology, a master's degree and doc- educator, Janine is truly someone the college's founder, chief operating torate in adult and higher education, children can point to and proudly officer, teacher, some-time janitor, and as well as honorary doctorates. She's say, "I'd like to grow up to be just won numerous awards, including like her." 1987's and 1994's Outstanding Graduate Achievement Award from

5 WOMEN OF HOPE WOMEN OF HOPE

0., When Joanne was a child, she was The Oneida, like all Iroquois named Tekyawha wh a, "She Sings." (Haudenosaunee) are a matrilineal The Oneida give people names that society. Children belong to their reflect their role in the community. mother's clan and the women share She felt it was important to share the equality in all areas. Women are r richness and wisdom of the Iroquois revered as the caretakers of the nation i . musical heritage with the world. Music and share in the selection of chiefs. can be used to facilitate change, Joanne Joanne credits her success to her / feels, and that is necessary for all of mother, Maisie Shenandoah, a Wolf us to survive together. She does not Clan Mother. Her father, Clifford, was preach, but writes songs that are an Onondaga chief and jazz guitarist. stories. Her songs show that indige- Both parents encouraged her in all of nous philosophy can be a guide for her endeavors. She spent most of her harmonious living today. young adult life in Washington, D.C. raising her daughter, working as a Joanne has sung her stories at President computer specialist. In a 1986 Clinton's inaugural balls, at Vice fundraiser for Akwesasne Notes, the President Al Gore's residence, at the renowned Indian newspaper, Joanne Clearwater Festival in Valhalla, New appeared at a concert with Pete Seeger. 15 York and at Opry land, USA in In 1990, she decided to leave her Nashville, Tennessee, to name just a lucrative 14-year computer career and Four hundred thousand pairs of eyes few of her concerts. Her music has a return to Oneida lands in upstate focused on the stage. The excitement universal appeal and is a mix of native New York. Joanne said, "I was told mounted as the beautiful American American sounds, folk and pop. It has by my elders, my responsibility in life Indian woman took her rightful place been featured on numerous television was to bring a message of hope, love, in front of the microphone. Her song programs, including Northern and peace through my music." To date about America rang out... Exposure, HBO and several PBS she has released six recordings. All Where the eagle still flies specials. In 1994, Shenandoah was Spirits Sing is her latest release. Where the pine tree still stands named "Native Musician of the Year" Matriarch has been honored with the When we in four directions by the First Americans in the Arts 1997 INDIE award for Native Come together across the land. Foundation. Besides song writing and American Record of the Year for performing with artists like Robbie independent labels internationally. It Woodstock '94 was officially opened. Robertson, Paul Ortega, Willie Nelson honors Iroquois women who carry on The song "America", described as an and Neil Young, Joanne is the today the strong tradition as caretakers Iroquois version of the United States President of Round Dance Productions, of their community. anthem, began the historic gathering. a not-for-profit educational foundation Joanne Shenandoah, a Wolf Clan dedicated to preserving Iroquois Joanne had the crowd riveted. They Oneida, had brought her message of culture. She supports various struggles came to Woodstock to hear good peace and unity to one of the largest such as the effort to protect the music. They also learned about Native concerts in the last 25 years. "The song environment and to free Anishinaabe peoples and the messages so pertinent is about peace and unity, about people (Chippewa)/Lakota, Leonard Peltier. to the 1990s. Joanne finished her song: of all colors coming together," she She also volunteers for the Special America, a reason to give said. "It's part of an overall spiritual Olympics. "The Iroquois believe Hope to each other message I want to bring to people that when someone is born into a And peace to our brothers though my music." family with what we call a handicap, America a reason to give it is a blessing or a gift from the All people, all colors Creator. We treasure these people," A reason to live. Joanne explains. 1b JA1JU (HICK SEE ITM

Jaune Quick-to-See Smith, born on showed she was not "college material," the Flathead Reservation of the the usual advice Indian students heard Confederated Salish and Kootenai in those days. Jaune was determined to tribes in Montana, grew up in a land become an artist despite advice from a where meadowlands alternated with junior college art teacher who told her high rugged mountains. Raised by her art was a career for men. In 1980, after father, a horse trader, she accompanied twenty-two years of moving around the him on long horse-trading trips. She country and attending several schools, became attached to the horses her Smith finally completed a master's father trained, developing an empathy degree in art from the University of with animals that later made their way New Mexico. At college, Smith learned into her paintings. Her father, who about art traditions from around the could neither read nor write English, world and found herself attracted to a struggled alone to support his two non-realistic style of painting called daughters. Jaune recalls hunger, living Abstract Expressionism that began in in 50 different homes during childhood New York in the late 1940s. In this years on Indian reservations and foster style of painting, some of the painters homes whenever her father was gone. dripped or threw paint onto the can- 16 When her father worked close by, she vas. But Jaune, equally attracted to worked with him splitting shingles, images from her Native American tra- building corrals, and handling horses. dition, combined them with the styles acid rain caused by steel mills. In Her father's bunkhouse played a major of Euroamerican modernists as well as Forest, a handsaw camouflaged in role in where Jaune saw beauty. Her the abstract expressionists. the picture suggests the current scourge father's bridles, ropes, tack, saddles, of clearcutting as well as the eventual and the different colors of leather Jaune paints in a converted stable destruction of trees, animals, and affected her sense of color and height- behind her secluded home in New humansthe evolutionary chain. ened her feel for textures. Her father's Mexico. When she is there, and not large collection of Charles Russell traveling to give lectures, teach, or At one time, galleries refused to exhibit prints of western landscapes, Navajo make prints, she spends eight hours a Jaune's paintings saying "they weren't saddle blankets, and beadwork that he day, seven days a week in her studio Indian enough." A result of this rejec- traded over the years also made her making large-scale paintings with iden- tion was that Jaune founded two artist aware of art. tifiable Indian iconslike a 12-foot cooperatives, one on her reservation, long canoe or a buffaloromanticized the other in Albuquerque. She gathered After Jaune started first grade, painting by movies, novels, and the media. other artists having similar problems "consumed" her. She was too poor to Close up, the paintings reveal clippings showing their work and arranged thir- buy paints, but the school had easels from Jaune's tribal newspaper, books, teen group exhibitions that took place and tempera paint. With money she and magazines that tell a different story in one summer. She also curates and earned from the age of eight working about Indian life today. organizes exhibitions for younger as a field hand after school, she sent Native artists and serves on the board away for the Famous Artists correspon- From the beginning, Jaune has used her of trustees for several arts organiza- dence course. She continued working at art to express her concerns about the tions. odd jobs while she went to high environment. In the 1980s, she created school. Even though she got average her Chief Seattle paintings and draw- grades, she was told that her test scores ings to warn certain people that exploiting the environment would destroy it. In Rain, stainless steel tea- spoons used as raindrops symbolize 17 WOMEN OF HOPE WOMEN OF HOPE

revered chief, he told his granddaugh- environment in the North Slope and ter countless stories about the glorious Bering Straits. Because Rosita felt she past of her ancestors. He taught her to had to be stronger than the men, she respect the environment, wildlife and never complained about the cold plants used for medicines, and Native although the men certainly did. values which stress sharing with neighbors. Another influence, Rosita's Rosita's research showed how whale mother, Bessie Quinto, a union hunts expressed Inupiat identity. In organizer in southeast Alaska's salmon Tlingit culture however, ceremonial canneries, was devoted to improving dancing expressed Tlingit identity, but wages and working conditions of it had been discouraged by church and Alaska Natives. It wasn't long before government agents. In 1968, there were teenaged Rosita, whose mother pulled no dance groups, so Rosita helped to her out of school so she could take organize one after the Tlingits settled minutes at union meetings, learned the their first land claim. Rosita's grandfa- ins and outs of union organizing. She ther later named the dance group also learned how to work the Geisan Dancers after a mountain machinery in the salmon cannery. behind Haines, Alaska. In 1996, Rosita took great pride in watching 17 As an adult, Rosita Worl learned to thousands of children dance in 44 listen to the younger generation, dance groups to receptive audiences. In 1985, Rosita Worl, a Chilkat especially to her daughter. Rosita has Tlingit from Klukwan, Alaska, and an said: The young have a wonderful Rosita Worl juggles several jobs at one anthropologist, wrote: vitality and continue to challenge time. Besides teaching anthropology at and ask questions of the status quo. the University of Alaska, she publishes The greatest tribute we can pay our Whereas adults understand why landmark studies about the cultural elders is to dedicate ourselves to things are the way they are and tend aspects of whale and seal hunting as learning from the traditionalists who to become complacent. well as the impact of industrial live today. They have much to offer development on the social and cultural and their knowledge and wisdom is as When Rosita started her fieldwork in life of Native communities. She writes relevant today as it was a thousand anthropology, her research took her to about Tlingit property law and years ago. Barrow, Alaska, the northernmost U.S. researches issues surrounding the repa- community. In anthropology, a field triation (return) of objects by museums Ten years before, Worl earned a dominated by men, women did not to Indian tribes. She is a member of master's degree in social anthropology enter in large numbers much less go numerous international and national from Harvard University, a prestigious hunting and fishing. But Rosita, who scientific boards and serves on the university. Nevertheless, her most grew up doing everything boys did and board of the Sealaska Corporation, the powerful and enduring teachings have whose uncles taught her to fish, studied major economic institution in Tlingit come from traditional Tlingit scholars. whale hunting among the Inupiat and society today, and the Sealaska William Paul, the first Tlingit lawyer, Yup'ik (Eskimo) in the northern parts Heritage Foundation whose mission is took Rosita under his wing when she of Alaska and Canada and Siberian to perpetuate Tlingit, Tsimpshean, and was ten years old. Decades later, when Yup'ik (Eskimo) on St. Lawrence Haida cultures. When she isn't doing she went to college, Mr. Paul read Island. Eskimo women traditionally did community work or participating in Rosita's texts and provided her with a not go whale hunting, but Rosita did Tlingit cultural activities, Worl likes to Tlingit perspective. She valued the not let that stop her. She never feared ski and rollerblade. teachings of her grandfather, Austin being the only woman hunting whales Hammond. A wise, learned, and with crews of men, and she had great respect for the life-threatening cold BEST COPY AVAILABLE 3 SOVEREIGNTY

TRIBAL NATIONS ...we continue to exist as a distinct cultural group But all of them share important things in com- IN INDIAN COUNTRY in the midst of the most powerful country in the mon. They are not merely corporations or some world. Yet, we must recognize that we face a kind of voluntary organization, such as a social ONE OF THE THREE daunting set of problems and issues continual club. They can make laws and enforce them. SOVEREIGNS IN threats to tribal sovereignty, low educational THE FEDERAL attainment levels, double digit unemployment, Sovereignty, therefore, is easy to define in the CONSTITUTION SYSTEM many homes without amenities, and racism. real world. When one parses sovereignty out in this manner, there is nothing mystical or [From Wilma P. Mankiller, extraordinary about it. The reason is that former Principal Chief of the Cherokee sovereignty means power and when a people SOVEREIGNTY is a difficult word to define Nation. "Guest Essay" in Native Peoples, bands together to exercise its sovereignty that because it is intangible, it cannot be seen or Winter 1991] people is empowered.... touched. It is very much like an awesome power, a strong feeling, or the attitude of a people. Far and away the greatest achievement, howev- What can be seen, however, is the exercise of er, has been the attainment of political power. sovereign powers. ...the fact is that we regularly use the word The overriding point of constitutional law and sovereignty today and we use it in a way political science made by the United States Sovereignty is also difficult to define because markedly different from the classical definition. Supreme Court in modern times is that there 18 the word has changed in meaning over the Of course Native governments do not possess are threenot two, as we all were taught from years. For our purposes, a good working defini- absolute power. Neither does the City of grade school on there are three sovereigns in tion of sovereignty is: THE SUPREME POWER Honolulu or the City of New York, the State of our federal constitution system: the federal, FROM WHICH ALL SPECIFIC POLITICAL POWERS Hawaii or the State of New York, the Nation of the states, and Native governments. American ARE DERIVED. Sovereignty is inherent; it comes Luxembourg or the Republic of Mexico, or, for Indian tribes not only own their reservations, from within a people or culture. It cannot be that matter, the United States of America or the they rule them. Tribal laws govern land use, given to one group by another. Some people feel Union of Soviet Socialist Republics. None of hunting, fishing, religious exercise, environmen- that sovereignty, or the supreme power, comes them possesses complete power tal protection, economic development, marriage, from spiritual sources. Other people feel that it world politics and international politics are far divorce, and adoption and custody of children. comes from the people themselves...Still other too complicated for that yet we refer to all Indian tribes can tax in order to raise revenue. people believe that sovereignty is derived from of them as sovereigns... Today we intuitively They have administrative agencies to regulate the "law of nature." Some feel that it comes understand that sovereignty simply refers to an natural resource use, zoning, and numerous from the unique capabilities of a single ruler by entity that possesses governmental powers. other activities. They have police and courts whom the people consent to be governed, The working dictionary definition of sovereign is to enforce the laws....In Indian country, the Whatever the case, sovereignty cannot be "an independent government." dominant laws are tribal laws, not state laws, separated from people or their culture. and they are enforced by tribal officials, not by A sovereign is a national, state, city, county, or state officials. [From Kirke Kickingbird et al. Native government that can make laws and Indian Sovereignty. Washington, DC: enforce them. Some sovereigns such as Institute for the Development of Indian [From Charles E Wilkinson, Russia have enormous power. They have Law, 1977] "The Idea of Sovereignty: Native Peoples, nearly all of the possible aspects of sovereignty their Lands, and Their Dreams." Other sovereigns such as the City of Lahaina NARF (Native American Rights Fund) or a rural county in Iowa possess relatively Legal Review, vol. 13, no. 4 few of the total sticks in the bundle that a Fall 1988:1-11.] sovereign could possess. Others one might give as examples the City of Honolulu or the Navajo Nation are somewhere in between.

BEST COPY AVAILABLE SOVEREIGNTY

AC-TI-1/1TY (Carrie and Mary Dann). [Maps of contemporary THE GREAT LAW federally-recognized U.S. Indian reservations OF THE

TRIBAL NATIONS can be found in Duane Champagne, Native NAUDENOSAUNEE IN INDIAN COUNTRY America: Portrait of the Peoples,1994; Duane THE ROLE OF WOMEN

Champagne, ed., The Native North American 1. In small groups, have students definesover- Almanac,1994; Mary B. Davis, Native America The lineal descent of the people of the Five eignty and brainstorm a list of characteristics in the Twentieth Century,1994; and Arlene Nations shall run in the female line. Women that identify the important attributes that define shall be considered the progenitors of the Hirschfelder and Martha Kreipe de Montano, Nations. They shall own the land, and the soil. a sovereign nation. With input from each small The Native American Almanac, 1993]. Men and women shall follow the status of their group, create a master list on the board. mothers.

4. Wilma Mankiller wrote: The Iroquois [From The Great Law of Peace of the 2. Have students read the selections by Longhouse People (Iroquois)] and other native people have long believed Kirke Kickingbird, Wilma P. Mankiller, and that leaders should make decisions only after 19 Charles F. Wilkinson that define the sovereignty carefully considering the impact of those Joanne Shenandoah belongs to the Oneida of federally-recognized tribal governments. Nation, one of the six Haudenosaunee peoples decisions on seven generations...If world (also called the Iroquois Confederacy or Six leaders would abide by this simple but powerful Nations). The Haudenosaunee have a govern- 3. Have the students locate on a United principle, perhaps we would not be struggling ment that has operated under the confederacy's States map the following sovereign nations: ancient Great Law of Peace. The 117-section with overwhelming environmental problems, Great Law established laws and codes of con- Cherokee of Oklahoma (Wilma Mankiller); poverty and starvation..." [From "Guest Essay," duct for the Iroquois nations. The law has been Ojibwe/Chippewa (Winona La Duke, White Earth passed from generation to generation by oral in Native Peoples, Winter 1991.] tradition, recorded on wampum belts, and then Reservation); Creek [Muscogee] of Oklahoma written down in the 19th century. After meeting (Joy Harjo); Crow (Janine Pease-Pretty on Top); with representatives of the Six Nations ih the 5. Have students apply the principle of seven Flathead (Jaime Quick-to-See Smith); Navajo summer of 1754, Benjamin Franklin first pro- generations to issues stated by Wilma posed the creation of a colonial Grand Council in (Lori Arviso-Alvord); Og lala Lakota/Sioux the "Albany Plan of Union." Franklin's plan Mankiller: mining, forestry, landfills, waste (Charlotte Black Elk, Pine Ridge Reservation); resembled the Grand Council of the disposal, pollution, endangered species, natural Haudenosaunee. [See Bruce E. Johansen, Oneida of New York (Joanne Shenandoah); The Forgotten Founders: How the resource management, and land development Tlingit (Rosita Worl); and Shoshone [Western] American Indians HelpedShape Democracy. Boston: Harvard Common Press, 1982].

JEST COPY AVAILABLE continued SOVEREIGNTY

THE DANN SISTERS Laws and Treaties; Volume 2: Treaties. ACTIVITY AND THE WESTERN Washington, DC: Government Printing

THE GREAT LAW OF SHOSHONE NATION Office, 1904, p. 851-852) and copy and THEHAUDENOSAUNEE STRUGGLE FOR SOVEREIGNTY distribute to each student the "Chronology AND TREATY RIGHTS of the Western Shoshone Struggle to 1. Have the students read the Great Law of Maintain Sovereignty." Peace. [It can be found in Arthur Parker,

Parker on the Iroquois, edited by William For over 20 years, the Dann sisters have 2. After students view Broken Treaty at defended the sovereignty and treaty rights of N. Fenton. Syracuse University Press, 1968. the Western Shoshone Nation. Inform students Battle Mountain and To Protect Mother Reprint of 1916 monograph]. that they are going to view two videos about Earth, they can contact the Western the Dann sisters: Broken Treaty at Battle Mountain 1975 (a 60-minute documentary Shoshone Defense Project,

G about the Dann sisters and the Western P.O. Box 211106, Shoshone Nation in their initial efforts to Crescent Valley, Nevada 89821-0230 20 protect their sovereignty and treaty rights) and Among the Haudenosaunee, the women To Protect Mother Earth 1991 la 60-minute to find out actions they can take to help documentary about the Dann sisters perform important political and spiritual the Dann sisters and Western Shoshone and Western Shoshone Nation fighting to functions, including the selection and keep the government from seizing their ances- Nation protect their sovereignty and tral land and conducting nuclear tests there). removal of chief statesmen. treaty rights. Both videos are available for rental/sale from: Cinnamon Productions, Inc., 19 Wild Rose, 2. Have students locate the sections of the Westport, Connecticut 06880. 203-221-0613. 3. Have students conduct research

Great Law that outline the political role about other Indian nations fighting for of Haudenosaunee women. Then have ACT11,11TY their rights and sovereignty. See students compare sections about the role Reader's Guide or Info Trac. of women with the U.S. Constitution. Are THE DANN SISTERS AND THE WESTERN there any references to women in the SHOSHONE NATION

U.S. Constitution? When did women get

the right to vote in the United States? In 1. In preparation for watching the videos,

individual states? Also have students have students read the Treaty of Ruby

compare the forms of government, how Valley (in Charles Kappler, Indian Affairs:

people are represented, how leaders are

nominated and elected, terms of office,

recall, veto, and powers of office. 2 SOVEREIGNTY

1960s 1980 CHR0N0L0GY The Dann sisters grazed horses and cattle The Nevada Federal District Court dismissed on Crescent Valley range lands near their the government's claim that the Danns were OF THE WESTERN SHOSHONE homestead in northeastern Nevada. trespassing on the grounds that Western STRUGGLE TO MAINTAIN Shoshone ancestral Indian title to vast areas SOVEREIGNTY 1973 in central Nevada remained unextinguished Mary Dann was grazing livestock on range land until December 6,1979, the day the Western near their ranch when an officer from the U.S. Shoshone Nation lost those lands in return for a judgement award. In effect, the 1980 ruling 1863 Bureau of Land Management (BLM) told her she held that the Western Shoshone Nation owned The Treaty of Ruby Valley was negotiated was trespassing on "public range land." Mary its lands until December 6, 1979. between representatives of the United States did not have a grazing permit nor would she and Western Shoshone Nation. In this treaty of purchase one because the land belonged to the 1983 "Peace and Friendship," Shoshone chiefs agreed Western Shoshone Nation. The U.S. Court of Appeals for the Ninth Circuit to grant U.S. settlers the right to pass through in San Francisco affirmed that the Western Western Shoshone territory. The chiefs also 1974 Shoshones held legal title to more than one agreed to the establishment of mines, ranches, The BLM went to federal court and filed a third of the state of Nevada. Carrie Dann said: railroads, military posts, telegraph lines, and lawsuit against the Danns that said the Danns other U.S. enclaves within their territory, but must purchase federal grazing permits to run We won all the legal questions that were they never lost title to their land. The U.S. livestock on what it calls "public lands." The brought by the United States in this case. This government says the Western Shoshone sold or Danns refused saying under the 1863 Treaty of is a victory for the Western Shoshone people, ceded their land. Ruby Valley the land was ancestral Western Shoshone land subject to their own laws and not just the Dann family. Now our future 21 generations will not be landless and 1864 not to U.S. jurisdiction. Carrie Dann said: homelessa people without a country. Excerpt from a letter written on August 1, 1864 by John A. Burche, Indian Agent for the The real issue is that the United States is The New York-based Wonder Women Humboldt River region, Nevada Territory to attempting to claim control over sovereign Foundation named the Dann sisters recipients James Nye, governor of the Territory: Western Shoshone land and people. Our land has never been ceded or deeded to the US., of a Wonder Woman Award for 1983. ...the [Western Shoshone] country is fast filling so it's not possible for them to just take it and 1985 up with settlement. determine that our title to the land has been In United States v. Dann, the U.S. Supreme ...The game of the mountains and valleys are extinguished. The Treaty of Ruby Valley granted Court ruled that placement of the Indian Claims being frightened away by the appearance of the only rights of passage through our land to U.S. Commission judgement award into the U.S. white man in this wild region, and the continual citizens. But we never gave up the land. So Treasury constituted payment to the Western crack of his unerring rifle. The pine nut trees are these BLM raids are an outright armed invasion Shoshone Nation, whether or not the funds rapidly being cut down and used for building of the Western Shoshone Nation. They have no were accepted by or distributed to the Western purposes or fuel. The bunch grass, the seed of jurisdiction over us. Shoshones, and extinguished Western Shoshone which, formerly supplied the Indians with one of title to their Iands.The Supreme Court also their chief articles of food...now fails to yield 1979 stated the Danns could assert individual Indian even the most scanty harvest owing to its being The Indian Claims Commission awarded $26 title based on their actual use of range as eaten off as fast as it sprouts by the vast million to the Western Shoshone (about $1.15 individual Indians. Mary Dann said: amount of stock which has been brought to the an acre, the value of Western Shoshone land as country by the settler... Thus you will see that of July 1, 1872), a payment for 22 million acres The Supreme Court decision doesn't talk the means of Subsistence for the Indians of of land taken from the Shoshones by "gradual about the land. All they talked about was this section for the past year and for the whole encroachment of white settlers" during the money, which they paid themselves. I will not future, have been greatly impaired if not 19th century. Cecil Andrus, Secretary of the accept any part of that money and I don't want completely destroyed. Interior, accepted the money on behalf of the Western Shoshone Nation, transferred the to be bothered because I'm living here on my judgement money to a special account for the own land. If the people of this great democratic Western Shoshone, and claimed the nation had country want to call that legal, well they're no been paid for lands they no longer owned. The

Danns refused to accept the Secretary of continued Interior selling their land without their consent.

BEST COPY AVAILABLE c'2 SOVEREIGNTY

CHRON0LOGY 1992 duced eight federal agents who testified that Armed federal agents arrived at the Dann ranch they feared their lives were endangered by the OF THE WESTERN SHOSHONE STRUGGLE TO MAINTAIN SOVEREIGNTY continued with helicopters, police vehicles, livestock elderly, small-framed Dann. trucks, and dozens of armed officers. Over six better than the other countries they talk about, days, two horses were killed, 269 "wild" horses only worse because they're trying to kick me off captured, forty of which belonged to the The BLM filed a "Notice to Impound" livestock my land through their court system. I call this a Western Shoshone Nation and were tended by statement in effect for the next twelve months. 1985 ripoff. That's the truth. the Danns. Clifford Dann tried to stop the BLM from taking the livestock. A quiet, modest, 1986 soft-spoken man of 59 years, he stood in the Carrie and Mary Dann received the 1993 Right The Supreme Court sent the case back to the bed of his pickup truck, doused himself with Livelihood Award often referred to as the "alter- Federal District Court of Nevada to determine gasoline and threatened to ignite himself to native Nobel Peace Prize." The award is given what rights Carrie and Mary Dann might have protest the "military-style invasion." He told the for outstanding international contributions in despite the payment. The Court reaffirmed its officers who approached him: "By taking our situations of conflict. The Danns were honored earlier finding that Western Shoshone title was livestock and land, you are taking our lives." for "their courage and perseverance in asserting good up to 1979 and referred to the provisions Several agents tackled and threw him to the the rights of indigenous people to their land." of the Treaty of Ruby Valley affirming the rights ground. Dann was arrested and jailed for of the Danns to use and occupy their ancestral assaulting and resisting a BLM ranger. A video- homeland. tape showed that Dann did not struggle or hit 1996 any of the officers. Carrie said: The Oro Nevada Mining Company staked claims

1991 on most of the so-called public lands surround- 22 The BLM gave the Danns a 15-day notice to The U.S. got him a court-appointed attorney, ing the Dann ranch. The company wants to reduce their herds or have them confiscated. but we weren't allowed to call or visit him conduct exploratory drilling for gold near a hot Word of the BLM action hit newspapers around while he was in jail. We hadn't even talked to spring located approximately one mile south of the United States. The BLM agreed to negotiate him by the time he had his first hearing...He the Dann family ranch. The Danns and the with the Danns. pleaded "not guilty" to charges of impeding Western Shoshone Nation made it clear that the duty of a federal officer and assault at drilling and mining were not permitted in the hot At a Federal District Court hearing in Reno, the hearing... We also conducted our own springs area. (Newe Sogobia is the location of the Dann sisters rejected the opportunity to hearing for Cliff within the Western Shoshone 60 percent of the nation's gold production. Gold establish individual rights, saying the lands court system. What he had done was not a mining is fueled by an 1872 law that gives com- belong to the Western Shoshone Nation. This crime in our country. It's not a crime to defend panies a "right" to mine on public lands). cleared the way for the BLM to enforce their your land or even to set yourself on fire. In trespassing charge. fact that was considered very patriotic. Our court ruled that no crime had been committed Oro Nevada began exploratory drilling. Due The Western Shoshone National Council created by Cliff, but one had been committed by to public outcry, the company retracted its plan the Western Shoshone Defense Project (WSDP) the U.S. by bringing BLM agents and the to drill in the same section as the hot spring to provide round-the-clock support for Mary and Sheriff's Department into an area outside of but chose to drill in an adjacent section. Carrie in the event of further BIA harassment. their jurisdiction. Nevertheless, the hot spring is still endangered Volunteers from around the world converged at because even a slight disturbanCe has the a small encampment near the Dann's home to 1993 potential to either move the spring or dry "observe, record and document" all BLM and A jury convicted Clifford Dann of assaulting a it up. other agency activities on the Dann's traditional federal officer and he was later sentenced to lands. the organization is committed to non- nine months in California's Lompoc Federal violent resistance in support of the Western penitentiary. At the trial, prosecutors said that Shoshone struggle for land rights. under federal law the mere threat of danger to federal officers constitutes an assault. They pro

'EST COPY AVAILABLE NATIVE WOMEN ARE LEADERS

Historically, colonists with their European ethic of male domination, refused to parlay with ACTIVITY Today, an increasing number of women hold Indian women and insisted that Indian males leadership positions throughout the country. serve as spokesmen. In 1762, Sir William Winona La Duke, White Earth Anishinaabe Johnson confronted Kanadiohora, a Seneca (Ojibwe/Chippewa, who co-chairs the leader, and demanded that women not attend 1. Copy the statement "Native Women Are Indigenous Women's Network she helped the joint council meetings. According to Wilma Leaders" for students to read. Have them found, ran for Vice President in 1996 with Mankiller, "Cherokee government once was Green Party presidential running mate Ralph described as 'petticoat government' because do a media watch of their local newspaper, of the strong influence of women." European Nader. Janine Pease-Pretty on Top, Crow, is radio, and television stations to research president of Little Big Horn College, one of the contact resulted in the diminishment or loss of 30 tribal community colleges in the United traditional Native female political, social, and the coverage of Native women in leader- economic rights. It has not been until recent States and Canada. Rosita Worl, Tlingit, serves ship positions. on several boards of directors including times, through the efforts of indigenous people, Sealaska Corporation. that the balance between male and female leadership has begun to be restored in Native 2. Divide students into small groups and It may surprise everyone but Native people communities. have them research the number of women that many of the doctors, lawyers, educators, 23 During the late 1970s, the percentage of Indian community organizers, and tribal leaders holding office in each category: U.S. across the country are indigenous women. women leaders in both business and politics Senate, U.S. House of Representatives, Native women, forced into secondary roles began to grow. Today, some Indian women lead after European contact, continue the struggle tribes and Alaska villages. Of the nation's 550 governors, mayors, state legislators, to reclaim and revitalize traditions of gender plus federally-recognized tribes, over 100 are president's cabinet, federal judges, and balance in tribal cultures. In many Native headed by women. They serve on numerous nations, women not only held positions of tribal councils, business committees and boards U.S. Supreme Court. leadership, but often owned the home and its of directors. But as Wilma Mankiller, former contents as well as fields, implements, and Principal Chief of the Cherokee Tribe, points out: other resources. They also had considerable "Women who are successful in local, tribal, 3. Have students research the eligibility state, and federal elections generally must have input into tribal decision making. Women's requirements for holding a variety of public societies like the Women's Council of the resumes twice as long as those of their male Cherokee traditionally had a strong role in the opponents." offices. Interview representatives of local governance of their nation. Influential Hopi governments. women advised male leaders. Six Nations (Iroquois) women wielded (and still do) considerable power through their formal role 4. Have students list the criteria for good in tribal government, including nurturing, leadership qualities. Have them identify the selecting, and advising male leaders. leadership qualities of the Women of Hope.

BEST COPY AVAiLABLE POWER OF THE WORD

NATIVE Tribal languages are vital to the survival one homogenous mass. Uniformity of LANGUAGES and continuity of tribal cultures, representing language will do this nothing irreplaceable cultural knowledge dating from else will. antiquity. Once flourishing, many of these [From Francis Paul Prucha, languages were eradicated or endangered Americanizing the American Indians: Indigenous people have the right to revitalize, following European colonization. Nancy Lord, a Writings by the 'Friends of the Indian' use, develop and transmit to future generations student of Athabascan languages in Alaska, 1880-1900. Lincoln: University of their histories, languages, oral traditions, writes: "Of North America's 300-some Native Nebraska Press, 1978.] philosophies, writing systems and literatures, languages, about 210 are still spoken. (About and to designate and retain their own names for 50 of those are in California, the world's most Tribal people and communities are working, communities, places, and persons. linguistically diverse region after New Guinea often against great odds, to preserve or and the Caucasus.) Very few of the 210 are, maintain their languages. Among them are United Nations Draft Declaration of however; still spoken by children. Even Navajo, many of the Women of Hope including the Rights of Indigenous Peoples, 1993 by far the largest language group with 200,000 Charlotte Black Elk, Pualani Kanahele, speakers, appears to be in trouble. and Winona LaDuke. 0 [From "Native Tongues" in Sierra, November/December 1996, p. 68] In order to verify oral tradition, Charlotte It is government policy to "preserve, protect, and Black Elk had to learn several Lakota styles 24 promote the rights and freedom of Native From the beginning of European contact, of language: formal, household, sacred, as well Americans to use, practice, and develop Native efforts were made to Europeanize and as female and male forms. She had to learn the American languages. Christianize Native people at the expense of female as well as the male form so she could indigenous cultures and languages. One of the Native American Language Act, 1990 understand a man when he spoke to her (and most effective means of carrying out such vice versa(. She looked at Lakota words and efforts was the establishment, as early as the traced them back to origin stories to document 0 late 1500s, of mission schools and in the late their foundation. 1700s, of government boarding schools. Native We learn to identify the world by the language children were removed from their homes and Winona LaDuke, who is striving to learn the that we speak. At this point in my life I know only English well, not enough Creek (Muskogee), communities and placed in these schools, often Anishinaabe (Ojibwe/Chippewa) language, and some Navajo. As I grow older, write more, enduring separation from their families for years considers it a big part of her personal growth. sense more, I have come to feel that English is at a time. In both boarding and day schools, Through the White Earth Land Recovery not enough. It is a male language, not tribal, not students were subject to harsh regulations and Project, which she founded, efforts in language spiritual enough. It is hard to speak certain con- practices that enforced English-only policies. In restoration on the reservation include the cepts, certain visions, certain times and places in the English language. the late 19th century, federal policy forbade the implementation of the Wadiswaan ("Nest") use or teaching of any Native language in Project to immerse preschoolers in Ojibwe and Joy Harjo, schools receiving government support. In 1868, a bilingual sign project to name directional, From "Bio-Poetics Sketch for members of an influential federal commission recreational, informational, regulatory, warning, Greenfield Review." wrote: road, and building signs on the reservation in The Greenfield Review, Their barbarousdialectshouldbe vol. 9, nos. 3 & 4, 1981/82, pp. 8-9. the tribal language. blottedout and the English language substituted...The object of greatest "In the language is life, in the language is solicitude should be...to blot out the death" states an ancient Hawaiian proverb. boundary lines which divide them into Pualani Kanahele is aware that the survival distinct nations, and fuse them into

.BEST COPY AVAILABLE POWER OF THE WORD

of the Hawaiian language is essential to the 3. Have students list on the board the ORAL survival of the Hawaiian people. She learned TRADITION lessons from her mother who, despite attitudes languages they speak at home. Discuss of people who consider Hawaiian a "dying" and whether any of them are endangered, and, "ignorant language," stubbornly persisted in if so, why. Look at factors like age of talking and teaching it to elementary school The oral tradition, the body of history, stories, children. Today Pualani carries on her mother's the speakers. prayers, and other works that Native people "stubborn" tradition and at the community have preserved and transmitted orally for count- college in Hilo teaches young Hawaiians eager less generations, is a rich source of knowledge to learn their language and culture. 4. In 1995, 18 senators and close to 200 in tribal cultures. Spoken words, manifested in a myriad of forms, such as religious texts, songs, members of the House of Representatives speeches, oratory, ritual, laws, dramas, legends, ACTIVITY co-sponsored a bill (Emerson-Shelly bill) chants, and anecdotes, were recited from mem- to make English the official language of the ory in the indigenous languages of the people. NATIVE LANGUAGES Some accounts can only be told under certain United States. Have students compare this circumstances, such as a specific time of with English-only policies for American the year, or by particular speakers, such as 1. In Reader's Guide to Periodic Literature qualified religious practitioners. Others owned Indians. What will the repercussions be 25 by specific families or clans, can only be told by or Info Trac, have students research the on the languages of Native people? on those with the right to tell them. Violating such topics of American Indian languages and a restriction was, and is, considered disrespect- other languages? ful and unethical. their survival and the Native American

Language Act of 1990. Have them make Although European conquest destroyed or 5. Today, an important tool in Indian lan- endangered indigenous languages, the body oral reports on their findings. Discuss guage preservation is radio. Those tribes of literature that survived is rich. Some oral languages that have been revitalized knowledge survived intact in tribal languages. with radio stations are utilizing them to Other oral accounts continued to be transmitted, (Yiddish, Maori, Nahuatl, and so on) and enhance Native language use. KTBD in but altered through the use of English or other explore strategies that would contribute to European languages. New knowledge was New Mexico translates National Public also added (and continues to be), reflecting the revitalization of endangered languages. Radio's "Morning Edition" into Navajo and changed circumstances and interactions with

KILT in Porcupine, South Dakota on the Pine Euro-Americans and other groups. The oral 2. Distribute quotes from the United tradition requires close attention to and respect Ridge Reservation broadcasts a four-hour for words, respect for elders, and extensive Nations Draft Declaration of the Rights morning program in Lakota. Have students memorization. Some texts must be retold of Indigenous Peoples, the excerpt from without error by qualified individuals, as in research the role of radio stations in certain religious rituals, while others may vary the Native American Language Act, language preservation and recovery efforts depending on the storytellers, audience, and and the excerpt from Joy Harjo's poem, other circumstances. Texts range in length from and have them discuss any radio stations short anecdotes or stories to lengthy accounts, "Bio-Poetics Sketch for Greenfield Review in their community that broadcast in told over several days. Press." Have students discuss the question: languages other than English. continued "What do you lose when you lose your language?" 2 6 BEST COPY AVAILABLE POWER OF THE WORD

Although many texts from the oral tradition rap music, stand-up comedy, poetry University of Michigan Press, 1996, have been translated or written down, they readings, oratory and debating. Have them p. 47-48.[ often lose essential characteristics in the process. It is when they are told by a speaker, identify ways in which they have used storyteller, or performer to an audience with memorization (alphabet, multiplication 3. Have students memorize at least two shared cultural knowledge that they come alive. Native people admired those gifted individuals tables, phone numbers, addresses, social poems, drawing from those written by Joy

who could deliver a good story and valued the security numbers, rhymes, songs, and Harjo and/or other Native writers. Identify skills necessary to communicate through spoken words. Anishinaabe (Ojibwe/Chippewa) writer family histories). Have students discuss the poetry readings in your community and Duane Champagne points out: "In contemporary role of memory in oral traditions. have students attend at least one program, American Indian settings and communities, preferably more. Check local libraries, storytelling plays an essential role in the revitalization and preservation of culture."[From 2. Read the following statement by poet universities, museums, and the media for Native America: Portrait of the Peoples by Joy Harjo to students: possible events. Also view Storytellers of Duane Champagne,p.666]. Elders are highly respected and valued in native cultures, in part the Pacific. (Video), 1996, Native American for their role in preserving and transmitting 26 First of all, its important to read the poem Public Telecommunications. This is a knowledge. Muriel Miguel says: With Native children, that's how you learn. All of it is through out loud. Poetry is an oral art it is collection of stories about Native oral tradition. That's how you know about meant to be spoken and to be read out Hawaiians, Northwest Coast and other yourself, that's how you know about your family, that's how you know about your community, loud. I have my students memorize at least indigenous peoples. that's how you know about your nation. two poems a semester, which they usually

Contemporary writers such as Joy Harjo also don't like doing, but they come to see why 4. Joy Harjo says "there's such magic"

draw from the oral tradition by incorporating it's important. I've given thought to having in memorizing poems. After students oral elements to enhance their written accounts. everyone memorize a poem a week for memorize the poems, ask them how they

which I'm sure I would not be very popular felt about doing it. Did they find it difficult

but there's such magic in doing that to memorize poems? If so, why? Did

ACTIVITY Then its important to be willing to let go of they discover the magic in learning and

ORAL TRADITION your immediate reality and enter the poet's speaking the poems? (Remind students that

world. You also have to be able to let go of they often memorize the lyrics to rap songs,

1. Have students list the ways in which the a particular kind of reason because I think a contemporary form of storytelling. Do

oral transmission of information is used in poetry often involves a reasoning more they find that memorization easy?)

contemporary society: in film/video, akin to dream reason or nonlinear reason.

television, radio, drama, opera, [From Laura Coltelli, ed. The Spiral of

Memory: Interviews/Joy Harjo, Ann Arbor:

BEST COPY AVAILABLE 2? HONORING THE EARTH

ENVIRONMENTAL Winona LaDuke, 1996 vice-presidential UNPLUG ISSUES candidate on the Green Party ticket, has said: AMERICA ...we need an environmental policy that rI doesn't have "allowable" levels of PCBs, radiation, mercury, or dioxin... We need an Eagle Poem amendment to the U.S.Constitution: "The Introduced by the Seventh Generation Fund by Joy Harjo Seventh Generation Amendment" which would and the Indigenous Environmental Network, require that every decision made now is "Unplug America" is intended as a day on which To pray you open your whole self done with consideration on its impact seven people are urged to stop consuming electricity To sky, to earth, to sun, to moon generations from now. and use it as an opportunity to educate families, communities, electrical utilities and nations To one whole voice that is you. Tlingit anthropologist Rosita Worl has said that about the need to reduce consumption. Such And know there is more Native people must educate the larger society actions are needed if we are to build sustain- That you can't see, can't hear, about the basis of Native people's enduring able (renewable) communities. Can't know except in moments relationship to our land. That relationship Steadily growing, and in languages involves "a sacred interdependence and interre- "IS OUR DREAM A NIGHTMARE FOR OTHERS?" That aren't always sound but other lationship between humans and the wildlife" Percentage of the world's population as opposed to Euroamericans who saw in the comprised of Americans: 5% Circles of motion. 27 Like eagle that Sunday morning environment natural resources ordained by God Percentage of the world's resources for their sole benefit. consumed by Americans: 30% Over Salt River. Circled in blue sky In wind, swept our hearts clean Since 1940, American'aline have used up as large a share of the earth's mineral resources as With sacred wings. all previous generations put together. In the last We see you, see ourselves and know ACTIVITY 200 years the United States has lost: 50% of its wetlands That we must take the utmost care ENVIRONMENTAL ISSUES And kindness in all things. 90% of its Northwestern old-growth forests Breathe in, knowing we are made of All this, and breathe, knowing 1. Have the students discuss Joy Harjo's 99% of its tallgrass prairie and up to We are truly blessed because we poem, including how it reflects the 490species ofnative plants and animals with another Were born, and die soon within a inseparability of life and land. True circle of motion, 9,000 at risk Like eagle rounding out the morning Minerals due to run out in 50 years: copper, lead, mercury, nickel, tin, Inside us. 2. Have students discuss Winona LaDuke's and zinc We pray that it will be done call for a Seventh Generation Amendment Portion of U.S. water pumped annually from the In beauty. groundwater supply that is not renewable: to the U.S. Constitution and Rosita Wad's In beauty. one fifth statement. The amount of energy.ils.e.d by one American [Copyright © by Joy Harjo. From is equivalent to that used by: Joy Harjo, In Mad Love and War. 3 Japanese, 6 Mexicans, 14 Asians, Middletown,Ct: Wesleyan University Press, 38 Indians, 168 Bangladeshi, 531 Ethiopians 1990, p. 65. By permission of University of New England.] [From Seventh Gene. r.a. lion, Native Youth Taking Responsibility: An Environmental Reader by the Seventh Generation Fund Environmental Program, n.d. Provided by (-)o Winona LaDuke] BEST COPY AVAILABLE 4.,u HONORING THE EARTH

4. Have students research local, state, our tribes. Reservations are constant ACTIVITY targets for solid waste and nuclear and federal laws that have an impact on dumping. Chief Sealth (Seattle) of the UNPLUG AMERICA the environment. Contact speakers, Duwamish Tribe spoke in 1854 of the mass destruction of the land. including local political and community Chief Charlo of my tribe also spoke 1. Have the students participate in the leaders, to address issues uncovered in the eloquently in 1891 of the ruthless "Unplug America" campaign that takes devastation of our homeland: research. Plan and implement strategies place on October 13th of each year. for revitalizing an area of the community. "his" course is destruction..." Extend recommended activities from one "he" spoils what the spirit who gave us day to a week, month, or even longer this country made beautiful and clean..." blocks of time. Have the students contact A CANVAS FOR THE "his" laws never gave us a tree, nor a local environmental organizations and ENVIRONMENT duck, nor a grouse, nor a trout..." O "he" takes more and more and dirties become involved in organic food planting, what he leaves...

tree planting, beach clean-ups, and other Jaune Quick-To-See Smith's paintings have 28 This destruction is an ever present theme earth-friendly projects. expressed her concerns about the environment. In the 1980s, her "Chief Seattle" in my work and in my life. series of paintings warned people that 2. Have students identify and discuss exploiting the environment would destroy it. In 1854, Chief Seattle, of present day what individuals (including themselves), ACTIVITY Washington state, gave a speech in which he schools, agencies, and businesses in said his people were ebbing away before A CANVAS FOR the tide of non-Indians. He told how non- THE ENVIRONMENT the community are doing to protect the Indians disregarded the land that held the environment. graves of his ancestors. In each of her paintings, Smith paid homage to Chief Seattle 1. Have students look at and discuss Jaune either with a brass plaque or with C.S. 1854 Quick-To-See Smith's painting "Chief 3. Have students recycle the products they stenciled into the painting. In a 1992 interview with the artist, she said: Seattle Series: Prince William Sound." use at home, in school, and at work.

Find ways to reduce waste, to recycle, to Mytribe was the first to declare itself a nuclear-free zone and one of the first to 2. Ask students to make a painting or share, and to change habits that destroy legislate a comprehensive wilderness act. collage by incorporating elements the planet. Have them exchange resources I can still canoe down the Flathead River, where bald eagles nest and dive that symbolize the destruction of the with one another, rather than automatically for fish. There are no aluminum cans or environment. discarding items they no longer want. neon signs. In order to keep our land intact we will have to fight the greatest of our wars. Oil, gas, coal and forestry corporations continue to negotiate with DANCE AND MUSIC

"DANCE FOR ACTIVITY 3. KYUK Video Productions. Pouch 468, JUSTICE" Bethel, AK 99559. (907) 543-3131. $28.

"DANCE FOR JUSTICE" Write for catalog of intertribal and Yup'ik

Eskimo dances. Pualani Kanahele was raised in the hula tradition of dances and chants. Neither 1. Have students do researchon the hula entertainment or an art form, the purpose of the dance as well as other dance traditions 4. Creek Nation Stomp Dance and other hula is to keep the history of different eruptive around the world. phases of volcanos. Says Pualani, "as long as dances(1994) sold as a unit. $16.00. Creek volcanos continue to erupt, Hawaiians continue (Muscogee) Nation Communications to make songs about them." 2. Have students attend dance festivals. Department, P.O. Box 580, Okmulgee, OK In 1968, when Rosita Worl organized a Tlingit 74447. (918) 756-8700. dance group, elders called her in and asked: 3. Show and discuss videos of dance "What are you doing?" They weren't happy that she organized a dance group in a secular performances in which the purpose of the 5. "Music and Dance of the Mohawk." setting. Since ancestral times, many dances dance is to express cultural traditions. and songs are only performed during the great 25 minutes. 1983. Image Films, 29

gift-giving ceremony known (in English) as the [See the listing of videos and distributors] 300 Susquehanna Rd., Rochester, NY 14618. potlatch. Worl formed the group to promote (716) 473-8070. $28. Tlingit culture and to educate non-Native people. 0ANCE VI.D.EO.S

6.Full Circle Videos. 1131 South College In Native cultures, some dances, like the 1. "More Than Just a Week of Fun." Iroquois Alligator Dance or the Lakota Rabbit Avenue, Tulsa, OK 74104. (800) 940-8849. Dance are done at powwows and other 12 minutes. 1984. Choctaw Heritage Video. Write for catalog of 60-minute dance gatherings for social purposes. Dances can be P.O. Box 6010, Philadelphia, MS 39350. traditional, danced for generations, while others, programs. $19.95 each. like Fancy Dancing, are more recent, developed (601) 650-1685. $25. in this century and often done today for competi- tion. Other dances are sacred, part of tribal 1."I Know Who I Am." 28 minutes. spiritual and religious traditions, performed for 2. "Giveaway at Ring Thunder." 15 minutes. 1979. Upstream Productions. purposes of ceremony and prayer. If Native 1982. GPN. P.O. Box 80669, Lincoln, NE sacred dances are performed outside of a spiri- 420 1st Avenue West, Seattle, WA 98119. 68501. (800) 228-4530. $24.95. [Lakota] tual context, that is, danced for entertainment, it $39.95. [Makah Nation] would be shocking and disrespectful and a viola- tion of religious beliefs. continued

O DANCE AND MUSIC

Many like singer-songwriter Buffy St. Marie music and lyrics of any of the following "THE ABSOLUTE (Cree), classical composer Dr. Louis Ballard NEED TO SING" (Quapaw-Cherokee), and jazz trombonist Russell composers and musicians: Joan Baez, Moore (Pima) have won academy awards, Black 47, Reuben Blades, Bob Dylan, performed abroad, and even given solos at the Arlo and Woody Guthrie, Alfred Hayes, I have always loved music, and for me, the art White House. of poetry, is not separate from the art of music. Indigo Girls, Kashtin(Innu), Holly Near, Jim Joanne Shenandoah and Joy Harjo draw on There is not a separation in tribal cultures. It's Pepper (Kaw), Paul Robeson, Huffy St. only in contemporary western civilization that their people's history and rich cultural heritage the arts became distinctly separate. to express themselves. Shenandoah sings about Marie, Pete Seeger, Nina Simone, Sweet [Joy Harjo in The Spiral of Memory: the grim parts of her history: her ancestor Chief Honey in the Rock, John Trudell (Santee Interviews/Joy Harjo, Laura Coltelli, ed., Ann Shenandoah ("Blanket Fevers") saved George Washington's starving armies at Valley Forge Sioux), Up With People, Floyd (Red Crow) Arbor: University of Michigan Press, 1996.] only to later have his village burned by General Westerman (Sisseton-Wahpeton Dakota) . Sullivan acting on Washington's orders. She In traditional Native American societies, most sings about the tree of peace ("America"), an events and occasions, whether they be social or important symbol to the Iroquois, the destruction What is their music saying? What events sacred, involve music and dance. Spirituality, of Indian graves ("Spirit Lingers On"), and the values, history, and identity have all been or situations does the music describe? 30 loss of Indian sovereignty ("Please Sign Here"). expressed through performance, including Is the music effective? Does it move you songs, theater, dances, poetry, and instrumental In 1995, the Grammy award-winning Indigo Girls to action? composition. Today Native American artists raised money, awareness, and political support continue to perform these traditional art forms, for Native peoples. Their "Honor the Earth" but also express themselves through jazz, opera, tour took them to over twenty locations 2. Like Joanne Shenandoah, many musi- folk, country-and-western, ballet, pop, and rap. including White Earth Reservation, the home of Winona LaDuke. The band Joy Harjo & Poetic cians have written songs about America. Justice performed with the Indigo Girls making Find as many recordings of different it possible for audiences to hear about tribal cultures directly from indigenous artists. songs about America as you can and "WE ARE FORGED compare them. BY THIS DANCE FOR JUSTICE 3. Find a situation in your community that AND THE ACTIVITY you would like to improve or change. ABSOLUTE NEED THE ABSOLUTE NEED Have the students write a group song about TO SING" TO SING" it using the melody of an existing song.

Joy Harjo & Poetic Justice 1. Music has often been used in history

to create change, protest situations, and

motivate people to action. Listen to the

BEST COPY AVAILABLE WE THINK WE CAN

OVERCOMING heard and others still hear today. Jaune, In contrast, schools like Little Big Horn College determined to become an artist since she was NEGATIVE are working to combat the legacy of failure and six years old, persevered for 18 years and, EXPECTATIONS negativism of past schooling. A 1989 report in 1976, graduated with a bachelor of arts in art education. by the Carnegie Foundation about tribal colleges concluded: "To the extent that we fail to assist In a report entitled Lori Arviso Alvord remembered counselors that Indian Nations at Risk: Native Americans, through their own institu- tried to push her into "minority" programs like An Educational Strategy for Action tions, to reclaim their past and secure their social work when her dream was to become a (Washington, D.C.: U.S. Department of medical doctor. Today, despite cultural and racial Education, 1991), a national task force identified future, we are compounding the costly errors discrimination and competing in a world domi- reasons Indian nations are at risk, including the of the past." (page xiii) nated by men, she is a topnotch surgeon. failure of schools to educate large numbers of American Indian students and adults. The report Joy Harjo remembered that she liked poetry as found that "as many as 35 percent, and in some a child, but didn't think an Indian child could places 50 to 60 percent, of American Indian and ACT11/1TY become a poet. She thought poets were "white Alaska Native students leave school early." OVERCOMING NEGATIVE people from England or New England." Later Among the barriers encountered by Native EXPECTATIONS she found out that she was related to a major children in educational institutions are "low Creek (Muscogee) poet through her paternal expectations and relegation to low ability tracks 31 grandmother. that result in poor academic achievement among 1. First read thestatements about Lori up to 60 percent of Native students." (pages 6-8) Winona La Duke was advised by a guidance Arviso Alvord, Joy Harjo, Winona La Duke,

counselor to attend a vocational-technical In his three-volume workChildren of Crisis, Janine Pease-Pretty on Top, and Jaune school. Instead of accepting the limitations (Boston: Little, Brown, & Co., 1971) Robert Coles imposed on her, she earned a bachelor's degree pointed out that many children enter school Quick-to-See Smith. Ask students to in economic development from prestigious without obvious psychological problems, but, discuss the ways these women overcame Harvard University and a master's degree in rural because teachers and counselors label them as barriers of "low expectations." development from Antioch College. She put her coming from so-called "disadvantaged" or skills to work on behalf of Native Americans and "deprived" homes, they don't do well in school. the environment. Coles further suggested that students coming 2. Have students pairup and survey each from poor homes are expected to fail by teach- Janine Pease-Pretty on Top recalled being ers, administrators, and counselors. other to find out what they want to do shocked when a high school counselor told her when they finish high school. Have she was not "college material." But armed with Other researchers demonstrate that minority a strong faith in her own vision, she proved that children as well as the poor are under- students ask one another whether they judgement wrong. Today, she finds satisfaction represented in programs for gifted and talented considered doing anything else. If so, in having earned a bachelor's and master's and in college-bound curricula and overrepre- degree plus honorary doctorates. sented in special education and vocational what changed their minds? Did a school programs. Historically, American Indian students official or other adult suggest they change Jaune Quick-to-See Smith was told that her test have been tracked into vocationally-oriented scores showed she was not "college curriculum. Teachers who have low expectations their minds? Have students examine material," the usual advice Indian students of Indian students have repeatedly counseled statistics at their school, including the those that desire college educations into vocational subjects. continued BEST COPY AVAILABLE 32 WE THINK WE CAN

percentage of drop-outs and the number Many of the young people were leaving in the present and for future generations. the community to find jobs elsewhere. who go to college. 3. From the books listed below, assign But instead of surrendering to defeat, the people of Bell became involved in students projects from books listed 3. Create a variety of strategies to their project. They proudly met the below, which use the following two enhance the representation of Native challenge. In the end, they were able to complete everything they had set out to aspects of Wilma Mankiller's life and Americans in the classroom, curricula, accomplish. The new rural water system work: A) "having a good mind," removing library, and beyond. that brought the town its first running water was installed by community negative thoughts and finding the positive volunteersthe men and women of Bell. The rehabilitation work on the in negative situations, and B) building on THE CHEROKEE twenty homes and the dilapidated COMMUNITY OF BELL community center was carried out by the tradition of a physical sharing of tasks the homeowners themselves. The con- and working collectively. struction of twenty-five new energy- efficient residences was accomplished Have students read Wilma Mankiller's with resources of the Cherokee Housing Lesko, Wendy Schaetzel/ Activism 2000 32 Authority. The local people served as autobiography Mankiller: A Chief and Her their own labor force. Project. No Kidding Around: America's

People. Discuss the following brief excerpt Young Activists Are Changing Our World. [Copyright ©1993 by Wilma Mankiller describing the effort to rebuild the small From Mankiller: A Chief and Her People Kensington, MD: Information USA, 1992. rural Cherokee community of Bell in Adair by Wilma Mankiller. Reprinted by permission of St. Martin's Press Over 1,000 resources to help develop pro- Incorporated, New York. pp. 234-235] County, Oklahoma. posals for social, legal, and political

change. Bell was a poor community with about 350 people, of which 95 percent were Cherokee. Most of them spoke Cherokee. In my mind, the Bell project ACTIVIT-Y Lewis, Barbara A. The Kid's Guide to remains a shining example of communi- THE CHEROKEE Service Projects: Over 500 Service Ideas ty self-help at its very best. The local residents were able to build on our COMMUNITY OF BELL for Young People Who Want to Make a Cherokee gadugi tradition of a physical Difference. Minneapolis, MN: Free Spirit sharing of tasks and working collectively, at the same time restoring confidence 1. Have the students identify the strategies, Publishing, Inc., 1995. in their own ability to solve problems.... including cultural traditions, used to make

When we started out at Bell, it was a the Bell revitalization effort a success. Lewis, Barbara A. The Kid's Guide to community in utter decline. At least a quarter of the people living there had to Social Action: How to Solve the Social 2. Have the students compare and contrast haul in water for household use, and Problems You Chooseand Turn Creative almost half of the homes fell well below the Bell community with their own minimum housing standards. The mean Thinking into Positive Action, Minneapolis, family income in Bell was very low. neighborhood, town, or city. Discuss what MN: Free Spirit Publishing., Inc. 1991. might be done to improve living conditions 3 3 BEST COPYAVAILABLE CHALLENGING STEREOTYPES ...

STEREOTYPES IN our own in reading because of what 2. Have students imagine they are in SCHOOL our folks had taught us, but the other students were much more advanced at Wilma Mankiller's classroom when she mathematics and language skills. I spent is being ridiculed. Have students role play most of the time trying my best to make how they would make their classroom and Several of the Women of Hope tell us how myself as inconspicuous as possible. they have struggled against racial discrimination school a positive environment for all in school and their communities: Winona I was placed in the fifth grade, and I students, staff, and visitors. La Duke remembered school as a place where immediately noticed that everyone in my her second grade teacher referred to Indians as class considered me different. When the "savages." Wilma Mankiller remembered teacher came to my name during roll 3. Have students research books and hating school in San Francisco because other call each morning, every single person students ridiculed her accent, clothing, and laughed. Mankiller had not been a articles such as American Indian name. Muriel Miguel recalled living in an Italian strange name back in Adair County, Stereotypes in the World of Children: A neighborhood where people called her father Oklahoma, but it was a very odd name "wahoo" and "tonto" and made fun of in San Francisco. The other kids also Reader and Bibliography edited by Arlene her sisters who had long hair. Rosita Worl teased me about the way I talked and B. Hirschfelder (Metuchen, NJ: Scarecrow remembers how children were so terrified of dressed. It was not that I was so much 33 her dance group that they started screaming and poorer than the others, but I was Press, 1982) and Through Indian Eyes: The backing away from the dancers. Rosita reas- definitely from another culture. Native Experience in Books for Children, sured them the dancers were not the "wild" Indians they had read about in their textbooks. My sister Linda and I sat up late every edited by Beverly Slapin and Doris Seale night reading aloud to each other to get (Philadelphia, PA: New Society Publishers, rid of our accents. We tried to talk like the other kids at school. We also 1987) which address stereotyping. ACTIVITY thought about our old home in Oklahoma. My big sister Frances and STEREOTYPES 4. Have students conduct a media watch IN SCHOOL I talked about our life back at Mankiller Flats. We tried to remember where a to identify stereotyping of American specific tree was located and how every- Indians in newspaper articles, television thing looked. That helped a little, but I 1. Have the students read the following still had many problems trying to make programs, advertisements, and toys. Have such a major adjustment. We simply excerpt from Wilma Mankiller's them share their findings with the rest of were not prepared for the move. As a autobiography dealing with the new result, I was never truly comfortable in the class. Use the following list to help school she attended in California. the schools of California. I had to find evaluate stereotypes in the materials, such comfort and solace elsewhere. I especially hated school. The other kids as1) unidentified tribes, unidentified time [Copyright ©1993 by Wilma Mankiller. seemed to be way ahead of us in acade- period, and unidentified place; From Mankiller: A Chief and Her People, mic and social abilities. We could hold by Wilma Mankiller, p. 73. Reprinted by permission of St. Martin's Press continued Incorporated.)

34( CHALLENGING STEREOTYPES

2) questionable use of stereotypic names the land we handed over to you for these era, Native women have had few movie roles silly trinkets that so honor us? Sound like a that allow them to portray accurate or positive like "Indian Two Feet" ;3) Indians treated bad deal? Well, that's the deal you gave us." images of themselves or their people. Because as objects ("I-is-for-Indian" in alphabet The color red dominates the painting, symboliz- the screen image of Indians has been so ing "red men," spilled blood, and anger. Peeking erroneous for so many years, Native people books) rather than as full-fledged human through Trade and the layers of paint covering continually challenge Hollywood's make-believe beings from diverse tribal cultures;4) the the canvas viewers see countless comics, versions. Dozens of Native women are filming real stories of their cultures, using Indian actors use of anachronisms people and events tobacco and bubble gum wrappers, ads, and fruit carton labels that stereotype Indians in contemporary roles and bringing visibility to chronologically out of place;5) the inac- covered over with clippings from Smith's tribal the shared concerns of Native people. curate treatment of Indian identity as a role newspaper Char-Koosta. or occupation; 6) images (text and illus- ACTIVITY trations) that equate Indians with violence ACTIVITY (hatchets, lances, bow and arrows, guns); STEREOTYPES POPULAR CULTURE IN THE MOVIES 7) derogatory words like squaw, brave, and STEREOTYPES 34 papoose;8) descriptions of Native people 1. Arrange to show a film or video by a that fail to treat them as contemporary 1. Have students look at the painting Native film/videomaker like Lighting the members of society;9) unfavorable and discuss Smith's reasons for Seventh Fire by Sandra J. Osawa (Makah) comparisons with "white" standards; creating Trade. that deals with contemporary racism aimed 10) use of pidgin dialogue rather than at Anishinaabe (Ojibwe/Chippewa) in complex grammatical speech. 2. Have students create a mural, poster, or Wisconsin or Imagining Indians by Victor painting that uses collage and humor Masayesva, Jr., (Hopi) that deals with POPULAR CULTURE tocounteract stereotypes. Make arrange- STEREOTYPES appropriation of Native American cultural ments to display the collaborative work in traditions. the school hallways.

In her large mixed-media painting,Trade (See a list of independent video/filmmakers (gifts for trading land withwhite people) in Arlene Hirschfelder and Martha Kreipe de Montailo, Native American Almanac: 170 inches wide and 60 inches tall, Jaune STEREOTYPES IN A Portrait of Native America Today, Quick-to-See Smith dangled from a line above p. 184-5). For distributors, see American the painting souvenirs that people buy at sports THE MOVIES Indians on Film and Video (2 vols.) arenasmerchandise from the Washington published by the National Museum of Redskins and Atlanta Braves, including toy tom- the American Indian, New York City. These films counter pejorative stereotypes ahawks and ersatz headdresses, and mascot Hollywood movies have been feeding millions in movies and beyond. logos. Her canvas, bearing an image of a nearly of people around the world a steady diet of life-sized canoe a symbol of tradeis filled stereotyped images of Native people. Native with mainstream media clippings along with women, in particular, continue to be portrayed 2. After viewing the film, have students articles from Char-koosta, the newspaper of her as savages, noble princesses, or "squaws," discuss the differences between Native tribe. Smith has said that if Trade could speak, often in relationships with Euroamerican men it might say, "Why don't you consider trading (i.e, guide, rescuer, consort). Since the silent film and Hollywood filmmaking. j 5 BEST COPY AVAIIABLE CHALLENGING STEREOTYPES

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JAUNE QUICK-TO-SEE SMITH Trade (gifts for trading land with whitepeople) 1992 oil, collage, mixed media on canvas with objects 152.4 x 431.8 cm (60 x 170 in.) Collection: Chrysler Museum, Norfolk, VA, Museum purchase Courtesy Steinbaum Krauss Gallery, NYC CIRCLE OF STRENGTH

teacher may need to begin by sharing For example, in some cases letter writing a few of his/her own experiences. is very effective. But in others it can be As stated in the introduction, a goal Students can refer to the biographies of simply a token effort. Students should of the Women of Hope poster series is the women in the series to get an idea of keep their "Circle of Strength" writing to help overcome the sense of powerless- the variety of areas where one can work: in one folder so that they can refer to ness that we often feel in the face examples and reflect on their own For Social justice, including writing (Joy of injustice and to find the circle of growth. Harjo and Rosita Worl) strength that exists within the class-

room. One way to do this is to establish The Arts After meeting for a few months, create (Jaune Quick-to-See Smith a weekly "ritual" of sharing ways that your own visual Circle of Strength like and Joanne Shenandoah) students and the teacher(s) have chal- the one for the Women of Hope. Make Medicine lenged injustices. Too often we focus our a circle large enough for everyone's (Lori Arviso Alvord) 36 attention on what we "can't do," rather name, a quote and a quality. Prior to than on our accomplishments. Environmental activism completing the circle, place a sheet of (Winona La Duke) paper on the wall for each person in a Select a regular weekly or bi-weekly Education class. Give students time to walk around time to gather in a circle. Give everyone (Janine Pease-Pretty on Top) the room and write a quality on the a few minutes to write about a way that and more. sheet of each of their classmates (and they have stood up for what they know teacher) that best reflects that person's is right or helped someone else. It could strength in making change. Students be writing a letter of complaint about can then select the quality which they For the first few sessions, there should discriminatory advertising, intervening think best describes themselves to go on be nothing but praise and encourage- when a child is being picked on, driving the final chart. Everyone should write ment for everyone's efforts. After parents to a school board hearing, help- their own quote. Hang the chart in a enough trust and confidence has been ing a friend to constructively address a prominent spot, ideally close to the established, invite discussion about the problem, etc. The first few times the WOMEN OF HOPE posters. strategies. Students can ask for help from the group on how to address an injustice. Students can comment on the relative effectiveness of certain actions. 37 CIRCLE OF STRENGTH

our with asone "'We are children. P4dos the N and ava/.0 the beak, .... ancestors with eality. s'V . o '' are as ofhar coNce. , e., %. . ... animals." .. and 4<, `',:::,A0 4k_ a/a 64" .....lancl /Ice 16 ,q, . at 4.cp,v\. '"Y to use :" °Pk .: st,reeon. \N,e 4''oko \p,iN '4")4

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BEST COPY AVAILABLE 38 NAME YOUR WOMAN OF HOPE FOR FAMILIES: LET'S TALK TOGETHER

Sitdown with a family member and discuss outstanding women that have contributed to your community and whom you regard as 'women of hope'. Choose one woman and write why you made your choice.

OTHER FAMILY MEMBER'S MY NOMINATION, AND WHY: NOMINATION, AND WHY:

iD IMPORTANT CENSUS / FACTS ...

ENDANGERED CULTURES LOCATION ALASKA NATIVES

Highlights from The Demographics of In 1990, twenty-two percent, or 437,431 of all The Alaska Native population includes Eskimos, American Indians: One Percent of the Native Americans lived on reservations and trust American Indians, and Aleuts. People's Fifty Percent of the Diversity lands (areas with boundaries established by by Harold L. Hodgkinson et al., treaties, statute, and/or executive or court Washington D.C.: Institute for Educational The two main Eskimo groups are distinguished order). Leadership, Inc., November 1990. by their language and geography. The Inupiat Nearly one-half of the American Indian popula- live in the north and northwest parts of Alaska and speak Inupiaq. The Yupik live in the south For every "endangered species" of plant or tion lived in the West in 1990, 29 percent in the and southwest and speak Yupik. animal, there are about FIVE "endangered South, 17 percent in the Midwest, and 6 percent cultures" of American Indian peoples. It is easy in the Northeast. The American Indian tribes in Alaska are the to whip up public concern for the Snail Darter, Over half the American Indian and Alaska Native Alaskan Athabascan in the central part of the but difficult for people to get concerned about population live in off-reservation communities. state, and the Tlingit, Tsimshian, and Haida in the demise of human cultures. Relocation to urban centers is viewed by many the southeast. tribal leaders as one of the major threats to The vast majority of American Indians have to cultural continuity. leave the reservation in order to get jobs that The Aleuts live mainly on the Aleutian Islands. pay enough to support families.

EDUCATION After 1971, all of Alaska (except the Annette AMERICAN INDIAN Islands Reserve of Tsimshian Indians) was DEMOGRAPHICS Figures from the U.S. Department of Education divided into 12 geographically defined Alaska show that, as of 1986, American Indian and Native Regional Corporations. Each of these 39 Alaska Native students had the lowest high corporate entities was organized to conduct from We the...First Americans U.S. Department of Commerce, Bureau of school completion rates among all races/ business for profit (Sealaska is one of the 12 the Census, 1993. ethnicities. regional corporations.)

According to the 1990 census, American Indians, Eskimos, and Aleuts living in the United States OCCUPATIONS HAWAIIAN DEMOGRAPHICS numbered nearly 2 million, an increase of 38 percent over the 1980 total. The 1990 figure American Indian women are substantially more from We the...American Pacific Islanders does not count Native people who were missed concentrated in so-called "service" occupations U.S. Department of Commerce, Bureau of by the census takers or Native people who than either White women or American Indian the Census, 1993. chose not to report themselves. men. Approximately one-fourth of Indian women in the labor force are employed in occupations Hawaiians, the largest Pacific Islander group, such as motel maid or waitress. are native to this land. In 1990, the only tribes with more than 100,000 persons were the Cherokee, Navajo, Chippewa, and Sioux. According to a study in 1986, Native American In 1990, the Hawaiian population was estimated women represented only 0.5 percent of women at over 200,000. They make up approximately 20 The 1990 census showed that most tribes had in corporate management in the United States. percent of the population of Hawaii. populations of less than 10,000.

The Hawaiian language, originally the sole The percentage of Native people moving to FAMILY INCOME language of the Hawaiian Islands, is threatened cities and metropolitan areas has grown steadily with extinction. Less than 1,000 (or 0.5 percent) over the past fifty years from 5 percent in 1940 In 1990, for every $100 of family income U.S. are Native speakers of Hawaiian. to 51 percent in 1990. families received, Native American families received $62. The 1978 Hawai'i State constitutional amend- The figures below represent approximate 1990 ments made Hawaiian the official language of figures for the 5 biggest metropolitan areas. The proportion of Native American persons and Hawai'i. All children in Hawaii public elemen- families living below the official government tary schools learn aspects of the language Los Angeles, California 87,500 poverty level in 1989 was considerably higher from elders. Regular courses in Hawaiian are Tulsa, Oklahoma 48,000 than that of the total population. In 1989, 31 common in high schools. New York, New York 46,000 percent of Native Americans were living below Oklahoma City, Oklahoma45,700 the poverty level. San Francisco, California 40,800

0 BEST COPY AVAILABLE BIBLIOGRAPHY

Secrets from the Center of Power of the Word (video) - LORI MIS° HURD CARRIE AU MARY the World 6 parts. Films for the (with photographs by Humanities and Sciences, DANN Stephen Storm), 1989. Cohen, Elizabeth. Sun Tracks, an American 1-800-257-5126 "Navajo, Surgeon, Pioneer." Indian Literary Series, Crum, Steven J. New York Times, vol. 17. Tucson: University of "Western Shoshone." February 17, 1994. Arizona Press, 1989. Letter from the End of the In Mary B. Davis, Native p. Cl, C8. Twentieth Century (CD), America in the Twentieth Joy Harjo & Poetic Justice, Century: An Encyclopedia. In Mad Love and War. 1996. Albuquerque, NM: New York: Garland Cohen, Elizabeth. Middletown, CT: Wesleyan Red Horses Records. Publishing, Inc., 1994. "Good Medicine: First University Press, 1990. Navajo Woman Surgeon p. 593-595. Operates between two Worlds." The Woman Who Fell From Johnson, Sandy. New Mexico Magazine, The Sky. "Carrie Dann: PLIALANI KANAHELE August 1994. New York: W.W. Norton Western Shoshone." & Co., 1994. The Book of Elders. San Francisco: Harper, 1994. Pe le, the Fire Goddess. Lamont, Elizabeth. Honolulu: Bishop Museum "Navajo Woman Lives Her p. 123-128. 40 Coltelli, Laura, ed. Press, 1991. Dream as Surgeon." The Spiral of Memory: The Independent, Interviews/Joy Harjo. Solnit, Rebecca. December 26, 1991. Ann Arbor: University of "A Struggle for Land Rights: "Pualani Kanaka'ole Michigan Press, 1996. The Western Shoshone and Kanahele." This Path We (collection of interviews with the Dann Case." Travel: Celebrations of The Workbook, vol. 16, Joy Harjo) Contemporary Native CHARLOTTE A. no. 4 (Winter 1991): American Creativity. 146-157. New York: National Museum BLACK ELK SELECTED SCREENPLAYS of the American Indian/Smithsonian IAm Different from My Institution and Golden, CO: "Charlotte Black Elk" in Brother, Fulcum Publishing, 1994. People of the Seventh Fire. 1986 Ithaca, NY: Akwe:kon Press, JOY HARJO 1996. (Interview). SELECTED BOOKS Indians and AIDS, Doll, Don. 1988 WINONA IAOLIKE Vision Quest: Men, Women, and Sacred Sites of the Sioux What Moon Drove Me To Nation. New York: Crown This? When We Used to Be Caldwell, E.K. Publishers, 1994. New York: I. Reed Books, Humans, "Persistence, Politics, & 1980. 1990 Prayer: A Conversation with "The Other America: Return Winona La Duke." She Had Some Horses. to Wounded Knee." News from Indian Country CNN Special Assignment, New York/Chicago: SELECTED (Late November 1995, Transcript #65. Air Date: Thunder's Mouth Press, RECORDINGS/ VIDEOS p. 6A-7A; mid-February April 13, 1991. 1983, 1997. 1996, p. 11A; and late- 1-800-255-6397. February 1996, p. 12A-1. Joy Harjo Lannan Literary Videos, 1989 Small Press Distribution 1-510-549-3336 411 BIOLIOGIIAPHV

La Duke, Winona. Mankiller, Wilma. Havemann, Judith. Ordway Music Theatre, "Journal: Honor the "Entering the Twenty-First "Montana Group Withdraws Performing Arts Classroom: Earth Tour." CenturyOn Our Own Invitation to Controversial Joanne and Diane Indigenous Woman, vol. 2, Terms." In A Voice of Our Group of Soviet Editors." Shenandoah no. 3 (1995): 4-9. Own: Leading American Washington Post, April 25, (1995). Ordway Music Women Celebrate the Right 1990. p. A7. Theatre Education, to Vote, edited by Nancy 345 Washington St., St. Paul, La Duke, Winona. Nemine. San Francisco, CA: MN 55102. "Native Environmentalism." Josses-Bass, Inc., 1996. Mooney, Carolyn J. Cultural Survival Quarterly, "Head of Blossoming Tribal 17 (Winter 1994): 46-48. College: A Product of My Whittemore, Hank. Community." "She Leads a Nation." Chronicle of Higher JAUNE Rosen, Marjorie and Parade Magazine, Education, November 29, QUICK-TO-SEE SMITH Nelson, Margaret. August 18, 1991: 4-5. 1989; p. A3. "Friend of the Earth: Indian Activist Winona La Duke Video: "American Indian Fights to Return Tribal Lands Artists II: Jaune Quick-to-See To Her People." Smith." People (November 28, 1994): MUHIET MIGUEL JOANNE SHENANDOAH PBS Television. 1982. 165-168. 1/2 hour documentary. (available from Native 41 Video: Sun, Moon, and RECORDS American Public Feather. Telecommunications) Elizabeth Dunn, available from: WILMA MANKITTED 425 W. 23rd Street #1E, New York, NY 10011 Canyon Records, Herzog, Melanie. (manager). 4143 N. 16th Street, Suite 4, "Building Bridges Across Phoenix, AZ 85016; (602) Canada: Jaune Mankiller, Wilma. 266-7835 Quick-to-See Smith." "Being of Good Mind... Millikin, Mario. School Arts, A Focus on the Positive." "Spider Women." or October 1992: 31-34. Winds of Change Bozeman Daily Chronicle, (Spring 1996): 6. March 25, 1994. p. 14-15A. Silver Wave Records, P.O. Box 7943, Hirschfelder, Arlene. Boulder, CO 80306; "Jaune Quick-to-See Smith." Mankiller, Wilma. (303) 443-5617: America Indian Lives: "Guest Essay" in Native Once in a Red Moon, Artists and Craftspeople. Peoples, vol.4, no. 2 New York: Facts on File, JANINE PEASE- Life Blood, Loving Ways, (Winter 1991): 5 Matriarch: Iroquois Women's 1994. p.108-116. and Native Peoples, vol. 8, PH ETTY ON TOP Songs, All Spirits Sing no. 4 (Summer 1995): 5.

Boyer, Paul. Mankiller, Wilma and Wallis, "We Just Can't Fail: A O'Brien, Jill. Michael. Mankiller: A Chief Conversation with Little Big "An Interview with Joanne and Her People. Horn College President Shenandoah." New York: St. Martin's Press, Janine Pease-Windy Boy." News From Indian Country, 1993. Tribal College, vol. 2, no. 4 Late July 1995. p. 22-23. (Spring 1991): 16-17.

42 01111.10611APHY

The Smithsonian Bowker, Ardy. Green, Rayna. ROSITA 1111011L Institution's Handbook Sisters in the Blood: The Native American Women: A of North American Indians, Education of Women in Contextual Bibliography 20-volume set, general Native America. Bloomington: Indiana editor: William C. (Montana State University University Press, 1983. Champagne, Duane. Sturtevant. Center for Bilingual/ "Rosita Worl." In The Native Multicultural Education). North American Almanac. Tiller's Guide to Indian Newton, MA: WEEA Green, Rayna. Detroit, MI: Gale Research Country: Economic Profiles Publishing Center, 1993. Women in American Inc., 1994. p. 1192-1193. of American Indian Indian Society. Reservations, New York: Chelsea House edited and compiled by Cantoni, Gina, ed. Publishers, 1992. Turek, Michael E Veronica E. Tiller. Stabilizing Indigenous "Rosita Worl." In Sharon BowArrow Publishing, Languages. Malinoski, ed. Notable 12605 Indian School Road, Flagstaff, AZ: Northern Heth, Charlotte, gen. ed. Native Americans. NE, Albuquerque, NM Arizona University, 1996. Native American Dance: Detroit, MI: Gale Research, 87112, 1996. Ceremonies and Social 1995. p. 464-465. Carnegie Foundation for the Traditions. Advancement of Teaching. Washington, D.C.: Natural Tribal Colleges: Shaping the Museum of the American Worl, Rosita. Future of Native America. Indian/Smithsonian "History of Southeastern 42 Princeton, NJ: The Carnegie Institution, 1992. Alaska Since 1867." In GENERAL TITLES Foundation for the Wayne Suttles, ed. Handbook Advancement of Teaching, of North American Indians 1989. (Copies available Hirschfelder, Arlene Northwest Coast. Allen, Paula Gunn. from the Princeton American Indian Stereotypes Washington, DC: The Sacred Hoop: University Press) in the World of Children. Smithsonian Institution Press, Recovering the Feminine in Metuchen, NJ: Scarecrow 1990. p. 149-159. American Indian Traditions. Boston: Beacon Press, 1986. Press, 1982 Champagne, Duane. The Native North American Ambler, Marjane. Almanac. Hirschfelder, Arlene and INFORMATION "Women Leaders in Indian Detroit, MI: Gale Research, Montano, Martha Kreipe de. Education." Inc., 1994 and Native Native American Almanac: ABOUT TRIBES Tribal College, vol. 3, no. 4 America: Portrait of the A Portrait of Native (Spring 1992): 10-15. Peoples. Detroit: Visible Ink, America Today. New York: Prentice Hall Historical and contempo- 1994. rary information about the General Reference, 1993. tribal affiliations of the Bataille, Gretchen. Women of Hope can be Native American Women: Cohen, Felix S. found in: A Biographical Dictionary. Handbook of Federal Hodgkinson, Harold L. et al. New York: Garland Indian Law. The Demographics of Publishing, 1993. Washington, DC: Department American Indians: One of the Interior, 1942. Percent of the People; Fifty Native America in the (Numerous revisions of this Percent of the Diversity. Twentieth Century: An Bataille, Gretchen and authoritative book) Washington, DC: Institute for Encyclopedia Sands, Kathleen M. Educational Leadership, Inc., edited by Mary B. Davis. American Indian Women: Center for Demographic New York: Garland A Guide to Research. Farley, Ronnie. Policy, November 1990. Publishing, Inc., 1994. New York: Garland Women of the Native Publishing, 1991. Struggle: Portraits and Testimony of Native American Women. New York: Orion Books, 1993. 4 3 BIBLIOGRAPHY

Kapp ler, Charles J., comp. Prucha, Francis Paul. (The individual commis- Bruchac, Joseph, ed. Indian Affairs: Laws and American Indian Treaties: sioned papers of the Indian Returning the Gift: Poetry Treaties, 5 volumes. The History of a Political Nations At Risk Task Force and Prose from the First Washington, DC: Anomaly. are available through ERIC North American Native Government Printing Office, Berkeley: University of Documents or the U.S. Writers' Festival. 1940-1941. California Press, 1994. Department of Education). Tucson: University of Arizona Press, 1994.

Katz, Jane. Rosenstein, Jay. Wall, Steve. Messengers of the Wind: In Whose Honor? Wisdom's Daughters: Green, Rayna, ed. Native American Women American Indian Mascots in Conversations with Women That's What She Said: Tell their Stories. Sports. Documentary Video, Elders of Native America. Contemporary Poetry and New York: Ballantine Books, 1996. Rosenstein New York: HarperCollins, Fiction by Native American 1995. Productions, P.O. Box 2483, 1993. Women. Champaign, II 61825-2483 Bloomington: Indiana University Press, 1984. Kickingbird, Kirke et al. Women for Racial and Indian Treaties. Slapin, Beverly and Seale, Economic Equality and Washington, DC: Institute Doris, eds. Fannie Lou Hamer Lesley, Craig, ed. for the Development of Through Indian Eyes: The Educational Organization. Talking Leaves: Indian Law, 1980. Native Experience in Books Native American Women and Contemporary Native for Children. their Families147 Facts. American Short Stories: An Philadelphia, PA: New New York: WREE/FLHEO, Anthology. Klein, Laura E and Society Publishers, 1992 ed. 1995. New York: Dell, 1991. Ackerman, Lillian A. Women and Power in Native North America. Time-Life Books Editors. Niatum, Duane, ed. Norman: University of The Woman's Way. Harper's Anthology of 20th Oklahoma Press, 1995. Alexandria, VA: Time-Life ANTHOLOGIES WITH Century Native American Books, 1995. WRITINGS BY Poetry. New York: Harper, 1988. NATIVE AMERICAN Malinoski, Sharon, ed. Notable Native Americans. Trask, Haunani-Kay. WOMEN Detroit, MI: Gale Research, From a Native Daughter: Trafzer, Clifford E., ed. Inc., 1995. Colonialism and Sovereignty Blue Dawn, Red Earth: New in Hawai'i. Monroe, ME: Allen, Paula Gunn, ed. Native American Storytellers. Common Courage Press, Spider Woman's New York: Doubleday, 1996. 1993. Granddaughters: Traditional Mihesuah, Devon A. Tales and Contemporary American Indians: Writing. Walters, Anna Lee, ed. Stereotypes and Realities. U.S. Department of Boston: Beacon Press, 1989. Neon Powwow: New Native Atlanta, GA: Clarity Press, Commerce, Bureau of the American Voices of the 1996. Census. Southwest. We the... First Americans Brant, Beth, ed. Flagstaff, AZ: Northland (1993) and We the ... A Gathering of Spirit: Publishing Co., 1993. American Pacific Islanders Writings and Art by North Miller, Christine and (1993). American Indian Women. Chuchryk, Patricia, eds. Rockport, ME: Sinister Women of the First Nations: Wisdom Press, 1984. Power, Wisdom, and U.S. Department of Strength. Education. Winnipeg, Manitoba: The Indian Nations At Risk: An University of Manitoba Press, Educational Strategy for 1996. Action. October 1991. BEST COPY AVAILABLE 44 BIOLIONAPHY

ERIC/CRESS writers, historians, story- National Museum of the CATALOGS AND P.O. Box 1348 tellers, and performers; American Indian cassette tapes. George Gustav Heye Center CURRICULUM Charleston, WV 25325 Public Information ERIC/CRESS will do a free Department computer search by subject. Oyate One Bowling Green American Indian Science 1- 800-624-9120. 2702 Mathews Street New York, NY 10004 and Engineering Society Berkeley, CA 94702 5661 Airport Blvd. Native Americans on Film Boulder, CO 80301- 2339 Fulcrum Resources Catalog of books, videos, and Video. (2 volumes list 350 Indiana Street, posters, cassette tapes. film and video by Native Nonprofit organization (with Suite 350 and non-Native film/video college chapters) has catalog Golden, CO 80401-5093 makers). of books, curricula, posters, Teaching for Change videos; publishes Winds of Catalog of teacher guides; Network of Educators on the Change, a quarterly journal Keepers of the Earth: Native Americas (NECA) Native American Public with articles focusing on American Stories and P.O. Box 73038 Telecommunications the environment, science, Environmental Activities for Washington, DC 20056 P.O. Box 83111 mathematics and other fields. Children (also Keepers of the Lincoln, NE 68501-3111 Animals, Keepers of the Catalog of multicultural, Night, and Keepers of Life anti-racist curricula for K-12. Catalog of hundreds of Akwe:kon science curricula). videos for sale/rental, many 300 Caldwell Hall produced by Native Cornell University Highsmith Multicultural Americans. Ithaca, NY 14853 Bookstore W5527 Highway 106 AUDIO-VISUAL Catalog of journals, books, P.O. Box 800 MATERIAL SOAR (Sound of America special publications and Fort Atkinson, WI Records) curriculum; The Six Nations 53538-0800 P.O. Box 8606 Series. Student and Teacher Canyon Records Albuquerque, NM 87198 Guide. Publishes Native Catalog of books for schools by and about people of color. 4143 N. 16th Street Catalog of music tapes, Americas: Akwe:kon's Phoenix, AZ 85016 Journal of Indigenous Issues, compact discs with music by a quarterly journal with Catalog of music tapes; contemporary singers, rock scholarly articles. National Women's curriculumAmerican groups, traditional, new age, History Project Indian Music for the powwow, and flute music. 7738 Bell Road Classroom by Louis Ballard. Anoka-Hennepin Windsor, CA 95492-8518 Independent School Catalog of books, posters, Library of Congress District 11, 11299 Hanson videos, calendars, and curric- Music Division, JOURNALS Blvd. NW ula on women for elementary Coon Rapids, MN 55433 Recorded Sound Section and secondary schools. Washington, DC 20540 Selection of teacher guides: Akwesasne Notes American Indian Astronomy, Catalog of music tapes. Kahniakehaka Nation American Indian Time North American Native Territory Keeping Devices, American Authors Catalog P.O. Box 196 Indian Communications The Greenfield Review Press National Anthropological Rooseveltown, NY Systems, American Indian P.O. Box 308, Archives 13683-0196 Toys and Games, Modern 2 Middle Grove Road Smithsonian Institution Greenfield Center, NY 12833 Washington, DC 20560 Indian Issues (Stereotyping), Scholarly articles. cassettes, and more. Catalog of works by Descriptive leaflets of historic American Indian poets, photographs of men and women (50,000 images in collection). 45 OIOLIOGQAPUV

American Indian Art Network focuses on the Teaching Tolerance involved in political, social, Magazine empowerment of indigenous 400 Washington Avenue and environmental issues. 7314 East Osburn Drive nations within the Americans Montgomery, AL 36104 Scottsdale, AZ 85251 and Pacific Basin. Bi-annual journal with teach- IPOLA Historic and contemporary ing strategies; book reviews. arts; full-color photographs. (Institute for the Preservation Native Monthly Reader of the Original Languages P.O. Box 122 of the Americas) Tribal College: Journal of Crestone, CO 81131 713 1/2A Canyon Road American Indian Culture American Indian Higher Santa Fe, NM 87501 and Research Journal Monthly newspaper for Education American Indian Studies young adults (October-May). P.O. Box 720 Dedicated to preserving Center Mancos, CO 80302 and perpetuating Native University of California American languages. at Los Angeles Native Peoples Quarterly journal covers all 3220 Campbell Hall Media Concepts Group the tribal colleges in North America. Los Angeles, CA 90024 5333 North Seventh Street, Rethinking Schools Suite C-224 Scholarly articles. 1001 E. Keefe Avenue Phoenix, AZ 85014 Milwaukee, WI 53212

Quarterly journal with fea- Organization concerned with The Circle ture stories about Native ORGANIZATIONS tracking, testing, class size, Minneapolis American American culture and history; anti-racist education, school 45 Indian Center full-color photographs. budgets, teachers' unions, 1530 E. Franklin Avenue, ATLATL and more. Published curricu- Minneapolis, MN 55404 lum Rethinking Columbus: News From Indian Country 402 W. Roosevelt Monthly newspaper covers Phoenix, AZ 85003 Teaching About the 500th Rt. 2, Box 2900-A Anniversary of Columbus' national Indian news. Hayward, WI 54843 Nonprofit Native arts service Arrival in America (1991). Bi-monthly newspaper covers organization; technical assis- Honor Digest national Indian news. tance to artists; newsletter. 6435 Wiesner Road Seventh Generation Fund Omro, WI 54963 P.O. Box 4569 NARF Legal Review Educators for Social Arcata, CA 95518 Bi-monthly journal covers 1506 Broadway Responsibility important issues in Indian 475 Riverside Drive Native American foundation Boulder, CO 80302 and advocacy organization Country. Bi-annual journal of legal Room 450 New York, NY 10115 facilitates self-help efforts of organization protecting indigenous peoples. Native sovereignty, treaties, Offers workshops and Indian Country Today natural resources. Box 2180 institutes to develop Rapid City, SD 57709 approaches to multicultural Wordcraft Circle of Native education, social issues, Writers and Storytellers Weekly newspaper covers Studies in American Indian cooperative problem solving, 9 E. Burnam Road national Indian news. Literatures and conflict resolution. Columbia, MO Robert M. Nelson 65203-3511 Box 112 Indigenous Woman University of Richmond Indigenous Women's International organization P.O. Box 174 Richmond, VA 23173 Network of indigenous Native Lake Elmo, MN 55042 Quarterly journal focuses on P.O. Box 174 writers. Includes mentorship American Indian literatures Lake Elmo, MN 55042 program and publishes a Biannual publication of newsletter and a journal. Indigenous Women's (including traditional oral); Grass roots Western reviews. Hemisphere Native women

4,6 CREDITS

PHOTOGRAPHER San Francisco Art Institute STUDY GUIDE and the Institute of American Indian Arts. ARLENE KATHYRN ONEITA HULLEAH J. HIRSCHFELDER is has 22 years experience TSINHNAHJINNIE, the author of award- writing Native American born into the Bear and DESIGNER winning books and numer- curriculum for United Racoon clans, her mother is Posters and Study Guide ous articles and bibliogra- Indians, a non-profit social Minnie Mc Girt of the phies concerning Native services foundation in Seminole and Creek Americans. She served as Seattle, Washington. She Nations. Born for editor for Rising Voices: has worked on a monthly Tsinajinnie clan, father SUSANNA RONNER is the principal of Susanna Writings of Young Native Native American whole Andrew V. Tsinhnahjinnie Ronner Graphic Design. Americans and coauthored curriculum publication, of the Dine Nation. The majority of her work Facts on File's Encyclopedia Daybreak Star, for 18 years Tsinhnahjinnie's formative is for not-for-profit organi- of Native American which has subscribers in 40 years were influenced by zations. Susanna's clients Religions. Arlene worked states. Kathyrn is a writer, some of the finest Native have included hospitals, for the Association on playwright, and videogra- artists (i.e. Fred Beaver, American Indian Affairs for pher in her curriculum Pablita Velarde and her colleges, museums, dance more than 20 years. building efforts. She is a father). A strong indigenous companies, recording mom to four children. artistic base fused with her artists, among others. For (Sioux from Fort Peck, mother's commitment to this work she has received Montana) community and protocol a variety of awards and PAULETTE created the catalyst for an acknowledgements. Her FAIRBANKS MOLIN artist of political and cul- work is included in numerous design books is the Director of the tural conviction. and publications. American Indian YVONNE B. WAKIM Educational Opportunities has worked in Indian Exhibited nationally and Program at Hampton education and community internationally, Susanna recently travelled University in Hampton, services for over 20 years. Tsinhnahjinnie claims to Guinea, West Africa to study dance with the Virginia. She has worked in She has developed and photography as her primary National Dance Company educational administration published curriculum, language. Creating fluent for many years and is the trained teachers and is a images of Native thought, Les Ballets Africains, and author of curriculum, multi-cultural consultant to Tsinhnahjinnie's emphasis to study African textile print. As a graphic articles, and other publica- major publishers. A writer is art for indigenous tions. Paulette serves on the and community organizer, communities. designer, dancer and musi- board of Wordcraft Circle Yvonne has also directed cian, she believes strongly in the importance of shared of Native Writers & an American Indian center. Having studied art at the Storytellers, a national She is the mother of a 17 Institute of American cultures and disciplines in mentorship writing year old son, Jiman, who Indian Arts, Santa Fe, New her work and life. organization. (Member of keeps her on her toes. Mexico and the California the Minnesota Chippewa (Cherokee/Arab) College of Arts and Crafts, Tribe, White Earth Oakland, California, Reservation) Tsinhnahjinnie has also taught at the University of California, Davis, San Francisco State University, ABOUT HEAD AND OSESIALKNO LEDGE

Bread and Roses is the experiences; Labor Day BREAD AND ROSES not-for-profit cultural arm street fairs; concerts at ACKNOWLEDGEMENTS of 1199 National Health Lincoln Center; and PROJECT and Human Service much more. DIRECTORS Employees Union. Its Major Funding: BARBARA HILL and The Aaron Diamond 120,000 predominantly Originally designed for its MOE FONER Latina and African own members, the project Foundation, Equitable American women members has attracted national and Foundation, W.K. Kellogg are employed in all job international attention. Foundation, New York City categories in health care Bread and Roses was the ASSISTANCE WITH Department of Cultural institutions throughout subject of a one-hour PBS PRODUCTION Affairs, 1199 National New York State. documentary; several of its Health and Human Service exhibitions and musical Esther Cohen, Maria Employees Union AFL- 1199 has a long history of reviews have toured the Peralta, Beth Cohen Boyd CIO. active involvement in civil nation; its posters, books and Carmen Rohland rights and human rights and videotapes enjoy Additional Support: campaigns. Dr. Martin national distribution; the Luther King, Jr. called 1199 Film Society of Lincoln Amalgamated Bank of his favorite union. The Center sponsored a New York, Chemical Bank, Union had close ties with retrospective of its award- ORDERING Con Edison, Fund for the 47 Cesar Chavez and Dolores winning documentary films; INFORMATION City of New York, The Huerta in their crusade to and Bread and Roses Funding Exchange, Joyce organize farm workers in helped to develop 1199's Mertz-Gilmore Foundation, the 1960s. School for Social Change, For information on Ms. Foundation for a New York City Board ordering Native Education and Since it was founded in of Education "New Communication, 1979, Bread and Roses has Visions School". American/Hawaiian, Ms. Foundation for been offering a festival of African American or Women, The Rockefeller cultural activities for 1199 Bread and Roses' nationally Latina Women of Hope Foundation, Samuel Rubin members and their families acclaimed Women of Hope posters and study directly at the workplace poster, study guide and Foundation, The Sister (inside major hospital and video project celebrates the materials, write to: Fund, Women's Division nursing homes), and at the contributions of women General Board Ministries union's headquarters, The of color to our nation. United Methodist Church. Martin Luther King, Jr. Its African American and BREAD AND ROSES Labor Center. Bread and Latina posters are in DISTRIBUTION CENTER Roses has something for thousands of schools, P.O. Box 1154, everyone free lunchtime and libraries throughout drama, music and poetry the U.S. and have been EATONTOWN, NJ 07724 programs with professional displayed in subways, companies; art and photog- buses, airports and other or call: raphy exhibitions at Gallery high visibility areas. The 1-800-666-1728. 1199, the only permanent Asian American Women exhibition hall in the labor of Hope poster series is movement; videotapes and scheduled for release films; original musical in 1997. revues based on workers' CARRIE AND MARY DANA JANINE PEASE-PRETTY ON TOP PUALANI KANAHELE CCM

CHARLOTTE A. BLACK ELK JAUNT QUICK TO SEE SMITH LORI ARVISO MORD JOANNE SHENANDOAH

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