An Examination of the Causes of Wounded Knee 1973: a Case of Intra
Total Page:16
File Type:pdf, Size:1020Kb

Load more
Recommended publications
-
The Indian Revolutionaries. the American Indian Movement in the 1960S and 1970S
5 7 Radosław Misiarz DOI: 10 .15290/bth .2017 .15 .11 Northeastern Illinois University The Indian Revolutionaries. The American Indian Movement in the 1960s and 1970s The Red Power movement1 that arose in the 1960s and continued to the late 1970s may be perceived as the second wave of modern pan-Indianism 2. It differed in character from the previous phase of the modern pan-Indian crusade3 in terms of massive support, since the movement, in addition to mobilizing numerous groups of urban Native Americans hailing from different tribal backgrounds, brought about the resurgence of Indian ethnic identity and Indian cultural renewal as well .4 Under its umbrella, there emerged many native organizations devoted to address- ing the still unsolved “Indian question ”. The most important among them were the 1 The Red Power movement was part of a broader struggle against racial discrimination, the so- called Civil Rights Movement that began to crystalize in the early 1950s . Although mostly linked to the African-American fight for civil liberties, the Civil Rights Movement also encompassed other racial and ethnic minorities including Native Americans . See F . E . Hoxie, This Indian Country: American Indian Activists and the Place They Made, New York 2012, pp . 363–380 . 2 It should be noted that there is no precise definition of pan-Indianism among scholars . Stephen Cornell, for instance, defines pan-Indianism in terms of cultural awakening, as some kind of new Indian consciousness manifested itself in “a set of symbols and activities, often derived from plains cultures ”. S . Cornell, The Return of the Native: American Indian Political Resurgence, New York 1988, p . -
The American Indian Movement, the Trail of Broken Treaties, and the Politics of Media
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Dissertations, Theses, & Student Research, Department of History History, Department of 7-2009 Framing Red Power: The American Indian Movement, the Trail of Broken Treaties, and the Politics of Media Jason A. Heppler Follow this and additional works at: https://digitalcommons.unl.edu/historydiss Part of the History Commons Heppler, Jason A., "Framing Red Power: The American Indian Movement, the Trail of Broken Treaties, and the Politics of Media" (2009). Dissertations, Theses, & Student Research, Department of History. 21. https://digitalcommons.unl.edu/historydiss/21 This Article is brought to you for free and open access by the History, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Dissertations, Theses, & Student Research, Department of History by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. FRAMING RED POWER: THE AMERICAN INDIAN MOVEMENT, THE TRAIL OF BROKEN TREATIES, AND THE POLITICS OF MEDIA By Jason A. Heppler A Thesis Presented to the Faculty The Graduate College at the University of Nebraska In Partial Fulfillment of Requirements For the Degree of Master of Arts Major: History Under the Supervision of Professor John R. Wunder Lincoln, Nebraska July 2009 2 FRAMING RED POWER: THE AMERICAN INDIAN MOVEMENT, THE TRAIL OF BROKEN TREATIES, AND THE POLITICS OF MEDIA Jason A. Heppler, M.A. University of Nebraska, 2009 Adviser: John R. Wunder This study explores the relationship between the American Indian Movement (AIM), national newspaper and television media, and the Trail of Broken Treaties caravan in November 1972 and the way media framed, or interpreted, AIM's motivations and objectives. -
Union-Led March in New Jersey Slams Apartheid
South African miner tours Alabama . 3 TH£ Socialist Publication Fund rallies .. 4 What Louis Farrakhan stands for . 14 A SOCIALIST NEWSWEEKLY PUBLISHED IN THE INTERESTS OF WORKING PEOPLE VOL. 49/NO. 45 NOVEMBER 22, 1985 75 CENTS Mich. labor ·GD strike Union-led march rally for settled a free - in close in New Jersey S. Africa vote slams apartheid BY KATE KAKU BY JOANNE MURPHY DETROIT - More than I ,000 trade DETROIT - Members of the United unionists and community people gathered Auto Workers (UA W) voted 2,227 to together here October 26 at the United I, 943 November 12 to accept a contract Auto Workers (UA W) Local 600 hall for a with General Dynamics (GD), ending an Michigan Labor Rally for a Free South Af eight-week strike that halted production of rica. army tanks at five plants in Michigan, Horace Sheffield, president of the De Ohio, and Pennsylvania. troit Area Coalition of Black Trade Union Local 1200 members from the Warren ists (CBTU), chaired the rally . Bob King, tank assembly plant outside Detroit packed president of U A W Local 600 at the Ford the union hall for a meeting to discuss the Rouge plant, welcomed everyone on be agreement. Many arrived wearing "vote half of the membership-of Local 600. Tom no" T-shirts and stickers. The local voted Turner; president of Metro-Detroit AFL 933 to 240 to continue striking. CIO, encouraged labor to get involved in Speaking to the press as the totals were defending the rights of Blacks in South Af announced, Local I 200 President Jim rica. -
Was a Treaty Signed at Wounded Knee
Was A Treaty Signed At Wounded Knee When Anselm brutified his clonk deprave not electrically enough, is Patel trapezohedral? BawdierBignoniaceous Carlton and saunter guardant very Ximeneznourishingly often while dints Brewster some mourning remains snappilyextensional or follow-through and short-lived. disquietly. At the white house decision in prison otherwise used, a treaty wounded knee was at pine ridge to make your investment into an overwhelming and imagine that. AIM members, the Lakota culture was further decimated. Behind locked in wounded knee was an investigation of signing it signed a sign in. Black coyote was. The treaty was at pine ridge known as when dunn and has been signed out of congress commissioned a sign a wound cannot be in greater numbers. Indians crowded the spectator section but no Indians from the protest were invited to tell why they did it. Make sense of his day. Pat Bellanger, via archive. One but was. Colonel forsyth in charge on to sign that decision to protect his understanding of what it. Fall for these romance novels and romance books. Native American activists during the Wounded Knee Occupation. The treaty was at casinos on ethos can reflect our own injuries or contributed to sign treaties signed treaties. Regiment killed at wounded knee was passed to sign treaties signed up. Senie and Sally Webster. Black Elk invented the Ghost Shirt. Thus on treaties signed between robinson and treaty with a sign up to freely on different perspectives of signing up arms to live and other american indians? When the cordon was briefly lifted, food addiction, of sorts. -
The Life & Holiness of Nicholas Black Elk, Our Brother in Jesus Christ
The Life & Holiness of Nicholas Black Elk, Our Brother in Jesus Christ By Mark G. Thiel, Marquette University Archives, with narration by Ben Black Bear, Jr., And technological assistance by Eric Kowalik, 2015 Video: The Life and Holiness of Nicholas Black Elk, Our Brother in Jesus Christ 1. Nicholas Black Elk lived a life of holiness during the 19th and 20th centuries. He was a Lakota Sioux holy man and lay convert in South Dakota and he became widely known through the books Black Elk Speaks and Nicholas Black Elk: Medicine Man, Mystic, Missionary. Baptized “Nicholas,” after the saint whose generous giving resonated with Lakota traditions, he committed his life to better knowing the Great Spirit and teaching Jesus’ way of peace, love, and harmony towards all creation. In so doing he seamlessly lived Christian and Native ways without contradiction and led over 400 Dakota-Lakota people to baptism in Jesus Christ. 1 2. So why canonize Nicholas Black Elk and why now? By baptism, all Christians are called to become saints, and since its first days, the church has canonized outstanding Christians it identifies as intercessors of prayer and models of virtue. But north of Mexico, such efforts were delayed until 1884 when the United States bishops felt sufficiently organized. Then they nominated three 17th century candidates from New York State – Mohawk-Algonquin convert Kateri Tekakwitha and Jesuit Father Isaac Jogues, both on the left, and other Jesuit companions added later. As martyrs, the causes of the Jesuits concluded first and they were canonized in 1930. Kateri’s cause then followed and ended with her canonization in 2012. -
Russell Means V. Navajo Nation. on Appeal from the United States
UNITED STATES COURT OF APPEALS FOR THE NINTH CIRCUIT No. 01-17489 RUSSELL MEANS, Petitioner-Appellant, v. NAVAJO NATION, a federally recognized Indian tribe; HONORABLE RAY GILMORE, Judge of the Judicial District of Chinle, Navajo Nation (Arizona) Respondent-Appellee UNITED STATES OF AMERICA, Respondent-Intervenor-Appellee ON APPEAL FROM THE UNITED STATES DISTRICT COURT FOR THE DISTRICT OF ARIZONA Case No. 99-CV-1057-PCT-EHC-SLV ANSWERING BRIEF OF THE UNITED STATES THOMAS L. SANSONETTI Of Counsel: Assistant Attorney General SCOTT KEEP JAMES C. KILBOURNE JESSICA ROFF R. JUSTIN SMITH Office of the Solicitor ENV. & NAT. RESOURCES DIVISION U.S. Department of the Interior U.S. Department of Justice P.O. Box 4390 Washington, DC 20044-4390 (202) 514-0750 STATEMENT OF JURISDICTION The United States adopts Means’ statement of jurisdiction. (The issues of exhaustion and of availability of habeas remedies Means addresses in that section are addressed further in section I.A below.) QUESTIONS PRESENTED 1. Whether the 1990 and 1991 amendments to the Indian Civil Rights Act (ICRA), 25 U.S.C. 1301 et seq., are consistent with the equal protection component of the due process clause of the U.S. Constitution. 2. Whether the amendments are consistent with the due process clause of the U.S. Constitution. STATEMENT In Duro v. Reina, 495 U.S. 676 (1990), the Supreme Court held that Indian Tribes no longer possessed the inherent authority to enforce their criminal laws against members of other Tribes. In response to that decision, Congress acted in 1990 and 1991 to amend the Indian Civil Rights Act of 1968, 25 U.S.C. -
Eliminating Indian Stereotypes from American Society: Causes and Legal and Societal Solutions Kim Chandler Johnson
American Indian Law Review Volume 20 | Number 1 1-1-1995 Eliminating Indian Stereotypes from American Society: Causes and Legal and Societal Solutions Kim Chandler Johnson John Terrence Eck Follow this and additional works at: https://digitalcommons.law.ou.edu/ailr Part of the Civil Rights and Discrimination Commons, and the Indian and Aboriginal Law Commons Recommended Citation Kim C. Johnson & John T. Eck, Eliminating Indian Stereotypes from American Society: Causes and Legal and Societal Solutions, 20 Am. Indian L. Rev. 65 (1995), https://digitalcommons.law.ou.edu/ailr/vol20/iss1/3 This Article is brought to you for free and open access by University of Oklahoma College of Law Digital Commons. It has been accepted for inclusion in American Indian Law Review by an authorized editor of University of Oklahoma College of Law Digital Commons. For more information, please contact [email protected]. ELIMINATING INDIAN STEREOTYPES FROM AMERICAN SOCIETY: CAUSES AND LEGAL AND SOCIETAL SOLUTIONS Kim ChandlerJohnson* & John Terrence Eck** 1995 World Series Fans were greeted by a billboard,across from the stadium, which depicted a peace pipe broken in half by a three-dimensionaltomahawk. The billboardread: "There will be no peace-pipe smoking in Atlanta. Indians beware."*** Introduction Even in the 1990s, derogatory stereotypes of Native Americans are all 2 too common. In school textbooks,' film and television productions, literature3 and even children's toys,4 the American Indian is portrayed in a simplistic way: as a relic of the Wild West frontier days. "We're not ignorant, savage or subservient," said Indian activist Charles Tripp.5 Tripp, a Tulsa attorney and Cherokee Indian, spoke at an Oklahoma conference which was held the day after Thanksgiving to celebrate 1992 as the "International Year of the Indigenous People."6 He urged Indians and other *Assistant Public Defender, Oklahoma County, Oklahoma City, Okla. -
What Sort of Indian Will Show the Way? Colonization, Mediation, and Interpretation in the Sun Dance Contact Zone
WHAT SORT OF INDIAN WILL SHOW THE WAY? COLONIZATION, MEDIATION, AND INTERPRETATION IN THE SUN DANCE CONTACT ZONE DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Sandra Garner, B.A., M.A. Graduate Program in Comparative Studies The Ohio State University 2010 Dissertation Committee: Lindsay Jones, Advisor Maurice Stevens Richard Shiels Copyright by Sandra Garner 2010 ABSTRACT This research project focuses on the Sun Dance, an Indigenous ritual particularly associated with Siouan people, as a site of cultural expression where multiple, often conflicting concerns, compete for hegemonic dominance. Since European contact the Sun Dance has been variously practiced, suppressed, reclaimed, revitalized, and transformed. It has also evoked strong sentiments both from those that sought to eradicate its practices as well as those who have sought its continuance. In spite of a period of intense colonial repression, during the last three decades the Siouan form of the Sun Dance has become one of the most widely practiced religious rituals from Indigenous North America and the number of Sun Dances held and the numbers of people participating has grown significantly. How has the Sun Dance ritual endured in spite of a lengthy history of repression? What is it about the Sun Dance that evokes such powerful sentiments? And, how do we account for the growth of the Sun Dance. I argue that the current growth and practice of the Sun Dance must be considered within the context of colonialism; a central focus of this dissertation. I identify the complex and messy ways that individuals mediate the inequitable power relations that shape colonialist interactions, as well as the way they interpret these social spaces. -
Russell Means Organizer, Activist, Writer “I Do Not Want to Be Civilized
Educating For Democracy PROFILE OF RESISTANCE Russell Means organizer, activist, writer “I do not want to be civilized. I want to be liberated.” Page | 1 Background Information Born: November 10, 1939; died: October 22, 2012. Means’ birth name was Wanbli Ohitika, which means “Brave Eagle” in the Lakota language. Means was born in Porcupine, South Dakota on the Pine Ridge Indian Reservation. Means graduated high school in California. He attended four colleges, but he did not graduate from any of them. He had a difficult childhood with a father who was an alcoholic. Means himself was living as a criminal until he found his purpose in the American Indian Movement in Minneapolis, Minnesota.1 COURTESY OF BETTMANN/CORBIS Means’ Resistance Means joined the American Indian Movement in 1968, and helped plan protests against the mistreatment of Native Americans. He became the first national director of this movement. As national director, he had an important role in the Wounded Knee protests, where 200 followers of the American Indian Movement took over the town of Wounded Knee, South Dakota to protest the U.S. government. This protest was shown on the news, and it strengthened Native Americans in their fight for their rights. Means also became active in politics and even attempted to run for President of the United States. He worked hard to improve the lives of Native Americans by showing the world the mistreatment that they faced. Outside of his activism, he also had a career as an actor and a writer that helped him receive more attention for the cause.2 Achievements Means founded the first radio station on his reservation as well as the first independent health clinic. -
Red Paint: the Defacing of Colonial Structures As Decolonization
Transmotion Vol 5, No 1 (2019) Red Paint: The Defacing of Colonial Structures as Decolonization JEREMIAH GARSHA “Peace and Freedom. Welcome. Home of the Free Indian Land.” Or perhaps it can be read as “Welcome Peace and Freedom [This is the] Home of Free Indian Land.” With an absence of punctuation, this message, handwritten in red paint on Alcatraz’s water tower, invites rereading and repositioning. Originally painted in 1969, the writing can still be seen today. The tower sits on the northwest side of the island, coming into view too as ferries bring 1.7 million annual tourists to Alcatraz from San Francisco’s waterfront. The former prison facilities became a national park in 1973, maintained and operated by the United States Federal Government’s National Park Service. The red painted message, inscribed on a towering federal structure, is a lingering reminder of the occupations of the island by Indigenous activists between 1964 and 1971.1 This article opens with an exploration of the Alcatraz occupation and an unpacking of the messages painted onto the closed prison as they frame the further case studies below. Not only were the 1960s protest movements and specifically the occupation of the island a watershed moment of long building constructions of broader Indigenous identity formation as it coalesced under national connections, but this moment of protest can be seen as solidifying a foundation on which a global Indigenous decolonization movement is being built and painted in red. The inscription on the tower declaring and claiming the island “Free Indian Land” creates an enduring text. -
Dreams and Dust in the Black Hills: Race, Place, and National Identity in America's "Land of Promise" Elaine Marie Nelson
University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 8-19-2011 Dreams and Dust in the Black Hills: Race, Place, and National Identity in America's "Land of Promise" Elaine Marie Nelson Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Part of the History Commons Recommended Citation Nelson, Elaine Marie. "Dreams and Dust in the Black Hills: Race, Place, and National Identity in America's "Land of Promise"." (2011). https://digitalrepository.unm.edu/hist_etds/58 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. i ii ©2011, Elaine Marie Nelson iii DEDICATION I wish to dedicate this to my parents—and their parents—for instilling in me a deep affection for family, tradition, history, and home. iv ACKNOWLEDGMENTS I do not remember our first family vacation. My sisters and I were so used to packing up and hitting the road in the family station wagon (later a minivan), that our childhood trips blur together. Oftentimes we visited our paternal grandparents in Sidney, Nebraska, or our maternal grandparents in Lincoln, Nebraska. But on special occasions we would take lengthy road trips that ended with destinations in the Appalachian Mountains, the Gulf of Mexico, Yellowstone National Park, and Myrtle Beach. As an ―East River‖ South Dakotan, driving six hours west to visit the Black Hills was hardly as exciting as going to the beach. -
Remapping the World: Vine Deloria, Jr. and the Ends of Settler Sovereignty
Remapping the World: Vine Deloria, Jr. and the Ends of Settler Sovereignty A Dissertation SUBMITTED TO THE FACULTY OF UNIVERSITY OF MINNESOTA BY David Myer Temin IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Joan Tronto October 2016 © David Temin 2016 i Acknowledgements Perhaps the strangest part of acknowledging others for their part in your dissertation is the knowledge that no thanks could possibly be enough. At Minnesota, I count myself lucky to have worked with professors and fellow graduate students alike who encouraged me to explore ideas, take intellectual risks, and keep an eye on the political stakes of any project I might pursue. That is why I could do a project like this one and still feel emboldened that I had something important and worthwhile to say. To begin, my advisor, Joan Tronto, deserves special thanks. Joan was supportive and generous at every turn, always assuring me that the project was coming together even when I barely could see ahead through the thicket to a clearing. Joan went above and beyond in reading countless drafts, always cheerfully commenting or commiserating and getting me to focus on power and responsibility in whatever debate I had found myself wading into. Joan is a model of intellectual charity and rigor, and I will be attempting to emulate her uncanny ability to cut through the morass of complicated debates for the rest of my academic life. Other committee members also provided crucial support: Nancy Luxon, too, read an endless supply of drafts and memos. She has taught me more about writing and crafting arguments than anyone in my academic career, which has benefited the shape of the dissertation in so many ways.