December 17, 2011

Video on Native werewolves

A video shows Indians shapeshifting into wolves in several movies and TV shows.  It notes how stereotypical this is; it links Indians to the past and makes their alleged "savagery" explicit.

Native American Horror Show

No doubt we could come up with more examples of Indians changing into wolves.  For instance, in the TV series Smallville.  And that doesn't include all the examples of Indians changing into Wendigos and other monsters and demons.

For more on Indians and werewolves, see PEACE PARTY Political Cartoon: Twilight and Indians as Werewolves and Spacemen. For more on the subject in general, see Native Things that Go Bump in the Night.

What did Indians fight over?

A question:

Conservatives claim Indians 1) fought bloody wars before the Europeans came, and 2) had no sense of territorial rights or ownership. So what were they fighting over: which tribe had the best dance moves?

If you've got an answer, feel free to share it with us.  I'd love to hear all the answers that don't involve possession of the land and its resources.

For more on warlike Indians, see "Geronimo" = Codename for Step "G"? and Cree Win Fort Battleford Battle.

December 16, 2011

Rick Perry bashes gays

Governor Rick Perry released a campaign commercial that many people quickly reviled. Here's the text of the ad and the response:

Rick Perry Bashes Gays To Save Christmas; Says He’s Totally Unashamed Of His Personal Relationship With 33-Year-Old Jewish Male From Nazareth*
RICK PERRY: I’m not ashamed to admit that I’m a Christian, but you don’t need to be in the pew every Sunday to know there’s something wrong in this country when gays can serve openly in the military but our kids can’t openly celebrate Christmas or pray in school. As President, I’ll end Obama’s war on religion. And I’ll fight against liberal attacks on our religious heritage. Faith made America strong. It can make her strong again. I’m Rick Perry and I approve this message.

RELATED: It was clearly intended to elicit a strong reaction, and don’t think that that jaw-dropping comparison went unnoticed. In just a few days, the video garnered scores of negative reactions on YouTube and, at the time of writing, 399,152 dislikes. Just to put that into perspective, that’s more dislikes than viral star Rebecca Black’s video for “Friday” has received, and that song was the butt of endless jokes for months on end. Her official video is currently at 255,704 dislikes. She’s practically adored compared to Perry.
Normally, this wouldn't be relevant to Newspaper Rock. But the following cartoon puts it into context nicely:



Bingo! This version of Rick Perry has just explained the reactionary right-wing movement of the last couple of decades. It's all about establishing the supremacy of white conservative Christians.

Another cartoon makes a similar point:



These points apply to Indians and their practice of traditional religion, of course. Indeed, Rick Perry's line about minorities existing in the open without being ashamed applies directly to blacks, Latinos, Indians, and other minorities.

That's what the conservative movement is all about: demonizing minorities as criminals, welfare recipients, and good-for-nothing bums. In conservatives' minds, anyone who's poor, sick, or disadvantaged is trying to cheat and steal from white people who have "earned" their wealth.

Hillary Clinton's take

Finally, we have this semi-response from Hillary Clinton:

Rick Perry bashes gays but Hillary Clinton defends their rights
Kudos to Secretary of State Clinton for her declaration in support of gay rights throughout the world. Of course, the Christian rightwing is mad. They think there is a fundamental religious right to oppress gay men and women. Such as in Uganda where the Christian rightwing there want to execute gay men for consensual sex. Clinton states that the arguments against gay rights are similar to earlier arguments against civil rights:

“This is not unlike the justification offered for violent practices towards women like honor killings, widow burning, or female genital mutilation,” observed Clinton. Some people still defend those practices as part of a cultural tradition. But violence toward women isn’t cultural; it’s criminal. Likewise with slavery, what was once justified as sanctioned by God is now properly reviled as an unconscionable violation of human rights. In each of these cases, we came to learn that no practice or tradition trumps the human rights that belong to all of us.”
Comment:  If it isn't clear, Clinton's comments would apply to the Aztec practice of human sacrifice too.  There are few if any exceptions to the position of putting human rights first.

For more on Indians as welfare recipients, see Attawapiskat Triggers "Welfare" Stereotypes and Candidate:  Indians Spend "Handouts" on Drugs.

Oxford mound is moved

Moving ground:  Work crews begin relocating mound behind Oxford Exchange

By Patrick McCreless
History was on the move in Oxford Thursday.

Dump trucks loaded with stones from atop a hill behind the Oxford Exchange transported their cargo to a site across Leon Smith Parkway Thursday. The move fulfilled part of an agreement between Oxford and a federally recognized American Indian tribe—an agreement the city needed to proceed with a construction project at the site. It also represented the end of a nearly three-year-long controversy regarding the city’s treatment of an alleged ancient Indian stone burial mound.

Fred Denney, Oxford’s city project manager, confirmed Thursday that the transport of rocks from the hill to an adjacent site near the city’s proposed sports complex was part of Oxford’s memorandum of agreement with the Muscogee Creek Nation in Oklahoma, the U.S. Army Corps of Engineers and the Alabama Historical Commission.
Comment:  I gather we're talking about a mound of stones atop the mound of dirt. The vagueness about what the word "mound" refers to has bedeviled us--or at least me--since this story began.

I guess this outcome counts as a compromise, since city officials aren't literally destroying the mound. Doesn't moving it ruin its sacred character and archaeological value, though? If you moved Stonehenge to Kansas, would it still qualify as a Druidic place of worship or an important prehistoric site? I don't think so.  Seems to me the tribe lost and is making the best of a bad situation.

For more on the Oxford mound, see Tribe Agrees to Oxford Mound's Removal and Preserving the Oxford Mound.

Below:  "The mound is down after work crews Thursday began the process of moving it across Leon Smith Parkway." (Bill Wilson)

December 15, 2011

Review of Devils in the Desert

Comic-book legend John Byrne offered his take on dinosaurs in the Jurassic Park: The Devils in the Desert mini-series and trade paperback. Unfortunately, it was only mildly entertaining, as these reviews by Erik Norris indicate:

Jurassic Park: The Devils in the Desert #2 ReviewIt's kind of shocking that we're two issues into this latest Jurassic Park mini-series and we're still not getting much of the book's actual selling point: the dinosaurs.Jurassic Park: Devils in the Desert #3 ReviewThe majority of Devils in the Desert #3 is made up of people standing around talking about how pteranodons are running buck wild in the hills of Southern California. Issue #3 falls into the same trapping as the previous two issues of this series; I just don't care about any of the personal relationships being shoved down my throat.Jurassic Park: Devils in the Desert #4 ReviewWe finally come to the end of John Byrne's pteranodon epic in Jurassic Park: Devils in the Desert. And while the final issue had one redeeming awesome quality--pitting a pteranodon against a polar bear--the rest of the issue falls completely flat due to characters that haven't made a lasting impact over the course of this series.The Native aspect

Why am I writing about this series? One of the main characters, the deputy sheriff, is a Navajo. He has a few good traits:

  • His name is Dan Jackson, not something phony and non-Navajo like Dan Bear or Dan Wolf.

  • He doesn't have much of a personality, which is okay. Not every Native character has to wise, funny, or spiritual. But he's a pro at his job.

  • At one point his two sons help him, suggesting he has a normal family life.

  • This is balanced against the main stereotype: Jackson's constant wearing of a Navajo-style cowboy hat. I've never seen a Navajo wear one of these in real life, but they occur frequently in cartoons and other media.

    Byrne is also guilty of portraying Southwestern deserts as barren wastelands of sand and rock. Actually, these deserts are covered in vegetation.

    Below: A typical road through Northern Arizona's high desert. The yellow grass and low green bushes may not look like much, but they cover the landscape. They support a whole eco-system of small animals, birds, and insects.



    Although Byrne doesn't do it explicitly, it's common to portray Indian country as a lunar landscape. This makes the Indians look primitive and foolish for choosing to live there.

    Devils in the Desert is noteworthy for its ethnic characters. Besides Deputy Jackson, there are a Latina paleontologist, a black FBI agent, and some Japanese businessmen. Other than that, though, the series is unremarkable. It's probably worth getting only if you're a Jurassic Park or John Byrne fan.

    For more on the subject, see SUPER INDIAN Webcomic and American Eagle in FEAR ITSELF.

    Below:  Deputy Jackson's best moment in Devils in the Desert.

    Review of Contrary Warrior

    I watched this documentary on PBS last week:

    Contrary Warrior: The Life and Times of Adam Fortunate EagleContrary Warrior tells the story of Adam Fortunate Eagle, a contemporary activist, artist, author, ceremonial leader. At the age of five, his father dead and his mother unable to provide for eight children, Adam and his siblings are sent to an Indian boarding school where he spends his childhood. After graduating from Haskell Institute in Kansas he moves to San Francisco and becomes a successful businessman and the "perfect" urban Indian--a poster child for the Bureau of Indian Affairs. Injustices met by Urban Indians motivate him to become an advocate for the rights of urban Indians.

    Eventually he becomes one of the principle architects of the American Indian takeover of Alcatraz Island in 1969--an action that brings about social change. Because of this the government declares him an "enemy of the state" and he loses his business and virtually everything he owns. Forced to go back to the reservation, he hones his skills as a ceremonial pipe maker, sculptor, and author and continues his calling as a ceremonial leader and statesman for his people. Vine Deloria, Jr., author of Custer Died For Your Sins wrote, "Fortunate Eagle is one of the most outstanding Indian leaders of this generation."
    Comment:  Fortunate Eagle does most of the talking in this hour-long documentary. He has a few good stories to tell--mostly revolving around his early life and his role in the occupation of Alcatraz.

    Unfortunately, he's not a captivating speaker. And other than Alcatraz, he hasn't had a lot of remarkable experiences. I'd say only aficionados will find his life interesting--not the general public.

    You can see most of the highlights in the five-minute excerpt below. If you want more of the same, look for the full-length video.

    For more on Native documentaries, see "Thick Dark Fog" = PTSD and "Poverty Porn" Column in ICTMN.

    Means cured of cancer?

    Native Sun News:  Russell Means claims victory over cancer

    By Jesse AbernathyIn a remarkable turn of events, actor and American Indian activist Russell Means says he has defeated throat cancer.

    This reversal of fortune is nothing short of a miracle. Means was diagnosed this summer with what was then essentially referred to as incurable, or inoperable, esophageal cancer. His physician gave him mere days to live at the time, he said. “The prognosis was grim,” Means told Tom Lawrence of the Mitchell Daily.

    In a Dec. 8 telephone interview from his seasonal home in Scottsdale, Means spoke in a clear, robust voice--a stark contrast to his last Native Sun News interview in August, when his tones were made fragile and husky by the disease.

    “I won the battle, man--I’m cancer-free,” he declared victoriously. “The doctor told me the day before yesterday that ‘Mr. Means, you will not die of cancer’.”

    The triumph in Means’ voice was unmistakable.

    Means, an enrolled member of the Oglala Sioux Tribe, partially attributes his amazing recovery to the outpouring of support--in the form of supplication--from all of the multifaceted corners of the globe.

    “I beat it with prayer--prayer from all over the world from all the different disciplines,” he said.

    “And Indian prayer,” Means added. “Indian prayer and Indian medicine,” he said, in referencing his primary spiritual and cultural connection to his Lakota brethren.
    Comment:  For more on Russell Means, see Means Receives Lifetime Achievement Award and Means Is "Riddle Wrapped in Enigma."

    December 14, 2011

    Mythical Indian = "national mascot"

    Paul Chaat Smith and His Pal Irony Offer a Dose of Indian Reality

    By Carol BerryBeneath his analysis of contemporary Indian art, however, is a broader conversation about myths concerning Indians that are so intertwined with and essential to central myths about America itself that U.S. historical identity could disappear altogether without its binary, mythical Indian Other, which he calls “a kind of national mascot.”

    “Generally speaking, white people who are interested in Indians are not very bright,” he said, because intelligent white people instinctively understand that everything they are likely to learn about Indians “is probably going to be crap, so they should be avoided.”

    When Smith explains that “the Americas are built on the invasion and destruction of a populated land with hundreds of distinct, complex societies, and a slave trade involving millions of Africans,” he offers that “as an observation that is the minimum requirement for making sense of the history of our countries.”

    Indian people are defined by the “distinctive type of racism that confronts Indians today: romanticism,” or a “highly developed, deeply ideological system of racism toward Indians that encompasses language, culture, and history,” ensuring their status as “strange and primitive.”

    One antidote is acknowledgment of the totality of the lives of such notables as Geronimo, Quanah Parker, Black Elk and Sitting Bull, whose foibles and accomplishments included gambling, entertainment, and entrepreneurial self-promotion. Ironically, however, “Many Indian folks and our so-called friends in the Wannabe Tribe make a pretty good living dispensing jukebox spiritualism and environmental teachings” attributed to them and to other historic figures.

    To dispel the master narrative of colonization, an opportunity exists for those willing to leave behind the “cheap, played-out clichés… It is nothing less than a reclamation of our common history of surviving the unparalleled disaster of European contact and the creation of something new and dynamic from the ashes.”
    Comment:  Smith has stated the problem well. We can see the Indian as a national mascot on coins, statues, and other public displays.

    From this flows all the subsidiary uses of the Indian as mascot: for sports teams, hipsters and holiday parties, etc. They're all trying to capture a sense of "owning" the Indian. And thus of being more authentically American than others.

    For more on the subject, see Americans = Wandering Strangers and Indian Wannabes = Celebrity Wannabes.

    Below:  People trying to be America's sweetheart: the stereotypical Indian.




    Louise Erdrich's Birchbark Books

    An article on a well-known bookstore in Indian country:

    Shelf-Promotion:  Famed Novelist Louise Erdrich’s Bookstore Stocks Great Native Books

    By Stephanie WoodardI confess: I love Ojibwe novelist Louise Erdrich’s Minneapolis shop, Birchbark Books, and you can, too. In fact, you can admit to anything you want there, in an honest-to-God confessional Erdrich rescued from a bar and set up in one corner of her multilevel bookstore. You can find Birchbark Books in a tiny strip of stores in a leafy neighborhood, along with Bockley Gallery, which often exhibits Native artists.

    The cozy store offers lots of spots where shoppers can enjoy a rich array of images and experiences. Kids can climb into a toy-filled, tree house–like loft, while adults curl up and read in sunny corners. If you want absolution for anything, take a seat in the confessional, which Erdrich has renamed “the forgiveness booth.”

    “You can be absolved right away there without having to say thousands of Hail Marys,” she says. “It’s about taking away shame. Of course, it’s the Catholic Church that most needs to be forgiven for what it did to Native people in the name of assimilation.”
    And:Atop one bookcase are red-willow baskets by Georgianna Houle and by Curtis and Debi LaRoque, all from Turtle Mountain Band of Chippewa Indians, Erdrich’s home community. Alongside them are containers by Pat and Gage Kruse, a father and son from Red Cliff Band of Lake Superior Chippewa, who use birch bark for the vessels you’ll find at Birchbark Books, as well as for detailed bark paintings represented by Bockley Gallery. Star quilts hang from the bookshop’s rafters, and silver pieces by jewelers Mitchell Zephier, Lakota, and Josef Reiter, Anishinaabe, gleam in a glass-fronted case. Look for Reiter’s reproductions of Erdrich’s lucky feather earrings; when you wear them, she claims, wondrous things occur.

    The store attracts clients from the Minneapolis Native community, reservations across the country and tourists from all over the globe. “They are attracted by Louise’s reputation,” says store manager Susan White. “She is truly beloved.” Customers know they will find books that are tasteful and accurate, White adds. They might even run into the novelist at the store, though Erdrich says her schedule is “unpredictable.”

    The store specializes in Native writers and subjects in several categories: fiction and poetry; memoir and biography; Native studies; indigenous-language books and instructional materials primarily in Dakota, Lakota and Ojibwe; picture books for children; and young-adult volumes. It’s a small selection, tucked into every nook and cranny of the 850-square-foot store, but a fine one. “People come here to feel there’s a person behind what’s on our shelves,” says Erdrich. The store’s book buyer, Nathan Pederson, explains that deciding what to offer is a “happy science.” He sifts through data, figuring out what’s selling, but also trying to ensure that customers will come across items they never knew they needed.
    Comment:  For more on Louise Erdrich, see Louise Erdrich Wants PEACE PARTY and Minnesota's Native Literary Community.

    Northrop wins Warrior Award

    American Indian Chamber of Commerce of California Names 2011 Warrior Award RecipientsThe American Indian Chamber of Commerce of California recently named Northrop Grumman Corporation (Northrop) and Rincon Chairman Bo Mazzetti as 2011 Warrior Award recipients. The award is the highest honor that the Chamber bestows annually on a deserving corporation and tribal leader in recognition of their work on behalf of American Indian/Alaska Native business development.

    The recipients accepted the awards on November 17 at the 12th Annual Warrior Awards at the Grand California Hotel in the Disney Resort in Anaheim, California. More than 300 people attended to commemorate Northrop and Mazzetti, as well as celebrate the Annual Native American Heritage Month.

    While recognizing Northrop with the corporation Warrior award, the Chamber recognized Northrop’s Gloria Pualani and Vicky Harper-Hall for their longtime support of successful economic development in Indian Country.
    Comment:  I worked at Northrop, before it was Northrop Grumman, from about 1986 to 1993. I would've said it was totally devoid of any involvement with Indians.

    Maybe it was, back then. Now it may have subdivisions with tribal subcontractors, scholarship programs for tribal students, or something like that. Whatever it's doing, congratulations on doing it.

    For more on Native business, see Minority Construction Firm of the Year and Tanka Bar Company Wins Innovation Award.

    Below:  "Left to right: Vicky Harper-Hall, Chairman Mazzetti and Gloria Pualani."

    December 13, 2011

    Attawapiskat triggers "welfare" stereotypes

    Depressing rerun for anti-native stereotypes

    By Brent WesleyLazy. Incompetent. Dead weight. Basically, a burden on the taxpayers. Harsh descriptives for anyone to swallow, yet it’s par for the course for First Nations in this country. Especially when a major issue hits mainstream news like the state of emergency in Attawapiskat First Nation over inadequate housing.

    The James Bay community in Northern Ontario made the declaration in late October, yet people in the community have lived in makeshift houses since 2009. Some residents are facing the onslaught of a third winter without proper homes. And in Ontario’s Far North, winter is harsh and unforgiving, It’s a situation that can tug at the heart strings of most people. But when Aboriginal Affairs Minister John Duncan exercised his ministerial right to put the community under third-party management, suddenly the spotlight was on band finances. Where has the money gone?

    Others have done a good job of breaking down the numbers, so I won’t dwell on it. Rather, as a First Nation person, the public backlash has weighed heavy. Instead of compassion, First Nations were suddenly generalized and told we don’t know how to fend for ourselves. Funny, considering I have an education, have a job, own a home and I’m raising a family. But wait, “you’re okay, I like you. It’s those other Indians I don’t like.” Words I have actually heard before.

    I can’t imagine the toll the backlash has taken on the people of Attawapiskat. But sometimes the weight of the outside world isn’t very apparent in the day-to-day lives of people living in remote isolated communities. Life is a struggle to survive. Poverty. Social and health issues. Expensive food. Lack of potable water. The list goes on. Yet, the onslaught of voices can penetrate the thickest barrier. Suddenly, everyone is an expert and knows what’s best. And more often than not, that advice tends to focus on the usual uninformed, misguided diatribes of “get a job” or “take care of yourselves and stop depending on taxpayer money.” And even the most well-intentioned advice can be unwarranted.

    Why does it bother me? Because it’s the same old attitude that has brought on the problems that exist and fester in every corner of Indian country. Father knows best. And you best heed his advice. Paternalistic attitudes and policies that have done more harm than good. Basically we are being told, “those Indians can’t take care of themselves so we best step in and make things right.”

    On a personal level I’m deeply offended that government and certain segments of the Canadian public would even think of stepping in. In the case of Attawapiskat, the community reached out for help. Instead, they were told “you don’t know what you’re doing so move aside.”

    Well, frankly, the community does know what it’s doing. It has stable leadership. It’s one of the rare communities to post its financials online. It has emergency management plans in place. It has operated a school for years without a proper building. No one is looking at those positives.

    But like almost every other First Nation in Canada it operates on limited financial resources for health, education, infrastructure and housing. To compound that, it is stuck dealing with the bureaucratic juggernaut that is Aboriginal Affairs, one of the federal government’s largest ministries. It’s a lot to ask of any competent leader to deal with. But it’s the reality of First Nations.
    Comment:  A couple of things here:

    1) Americans, and I guess Canadians, apply the "lazy, incompetent, dead weight" stereotypes to all minorities, not just Indians. As we've discussed in postings such as:

    Republican Jesus™
    Rubio:  Entitlements "weakened" us
    Didier:  Stop "protecting the weak"
    Why Americans hate welfare

    2) In the Indians' case, these stereotypes are closely related to the "uncivilized" and "savage" stereotypes. The idea is that Indians can't handle business or government because they're too primitive and barbaric. Like cavemen who time-travel to the present, they're incapable of comprehending modern society. They're like apes or wolves in human clothing: pretending to be people, not real people.

    For more on the Attawapiskat crisis, see Blaming the Victim at Attawapiskat and Home Renovator Tackles Housing Crisis. For more on Indians as welfare recipients, see Candidate:  Indians Spend "Handouts" on Drugs and Chickaloon Indians = Leeches?

    Below:  The "crying Indian" stereotype, again.

    The myth of Taino extinction

    A response to the claim of Taíno extinction

    By Roberto “Mukaro” BorreroDr. Gabriel Haslip-Viera has a problem with Taíno people. Could it be that our increasing presence forces the uncomfortable exposure of not only the “myth of Taíno extinction” but of the deliberate, multi-generational misrepresentation of Caribbean history by the “academy” he so vehemently defends?

    In his latest anti-Taíno diatribe entitled “The Myth of Taíno Survival in the Spanish-Speaking Caribbean,” Haslip-Viera reveals that contemporary Taíno continue to strike a nerve in his “status quo” vision of who and what a “Puerto Rican, Dominican, or Cuban” should be. As the 2010 U.S. Census data reveals, however, his conservative view is jarringly contrasted to how a significant number Caribbean people, particularly “Puerto Ricans,” see themselves.

    Haslip-Viera’s article promotes the position that Taíno advocates are using DNA studies to claim “a pure indigenous pedigree.” As the current President of the United Confederation of Taíno People (UCTP), I submit that his assessment of Taíno affirmation is, to use his own words, “patently absurd.” I challenge Haslip-Viera to produce a single document issued by the UCTP that makes such a claim.

    The UCTP is well-aware of the interactions between Caribbean communities before and after 1492. However, like our ancestors, the Confederation does not subscribe to the racist “blood quantum” ideology Haslip-Viera is attempting to impose on the Taíno. The concept of a “degree of Indian blood” was set in place not by Indigenous Peoples but by those whose ultimate goal was to terminate “Tribes.”

    It is the position of the UCTP that the issue of self-identity should be discussed within the context of the universal right to self-determination. From this perspective, the question becomes “so what if contemporary Taíno are ‘mixed’?” Generally speaking, a majority of the citizens of U.S. federally recognized American Indian Tribal Nations, Native Alaskan communities, and Native Hawaiians are also of “mixed” ancestry. This does not stop them from affirming and promoting their ancestral heritage or speaking out for the recognition of their collective rights.
    Comment:  The short version of this seems to be: "Our blood quantum doesn't matter because we're Taino culturally." Which is the position taken by most Indians in most tribes.

    Note that Borrero considers "affirming and promoting their ancestral heritage or speaking out for the recognition of their collective rights" part of the Taino identity. It's not enough to say you have one or two Taino ancestors in the distant past, even though you're clueless about what it means to be Taino. You have to be Taino in practice as well as in theory.

    For more on the Taino, see Tainos Revive Ball Game. For more on Native identity issues, see Debating Alesandra Nicole's Background and "Multi-Ethnic" Jones on Twilight.

    Below:  "Taino community members at a Grito de Caguana anniversary." (United Confideration of Taino People)

    Video response to Children of the Plains

    Todd County High Schoolers Respond to ‘Children of the Plains’ With ‘More Than That…’Students from Todd County High School, located on the Rosebud Sioux reservation, have made a video response to a recent television program about youth on the Pine Ridge Indian Reservation. Titled “Hidden America: Children of the Plains,” the show was a report by 20/20 for which Diane Sawyer visited Pine Ridge and reported inspiring stories of several young people living in dire conditions.

    Indian Country’s reaction to the program was mixed—while the reservation has problems that need attention, there was perhaps an element of voyeurism at work, what ICTMN columnist Rob Schmidt called “poverty porn.” Is rez life really as it was portrayed on TV?

    The Todd County High School students offer their own answer with this video: “More than that…”
    Students respond to ABC's "Children of the Plains"I know many of you saw the Diane Sawyer 20/20 special "Children of the Plains," and I let it pass by without much comment on the blog. I had plenty to say, but I knew a lot of folks from the community, and some of my friends, thought it was great--so I let it go, and didn't think it was really my place to barge in with my super-critical lens on the whole thing.

    But some awesome kids from Rosebud, SD put together this short, but powerful video in response to the special, which I love:
    Reminded me of this quote from Adam Sings in the Timber: "It often seems as if America has only two frames through which to view its Native culture: ceremony and pageantry or poverty and addiction."

    There's a lot of power when we get to represent ourselves.
    Native American Youth to Diane Sawyer:  We’re Not Poverty Porn

    Comment:  Nice to see so many articles quoting or referring to my column.

    I'm not sure anyone else laid into the special with a formal analysis. But that's what I'm here for.

    The video mainly consists of kids flashing words of affirmation written on their hands and arms. To me the value isn't in what they did, but just seeing so many kids who look and act normal.

    They may have poverty-stricken lives too, but they're not crying about it. They're going to school and making a video to show that they're not victims. That they have a future and plan to achieve it.

    For more on the subject, see "White Journalists" on Native America Calling and Children of the Plains Political Cartoon.

    December 12, 2011

    UN declaration's first anniversary

    UN Declaration’s One-Year Anniversary:  ‘Much to Celebrate, Much More to Be Done’

    By Gale Courey ToensingThis month marks the one-year anniversary of the United States formally reversing its opposition to the U.N. Declaration on the Rights of Indigenous Peoples. While some involved in the indigenous rights struggle say little has changed since then, others say there’s a lot to celebrate—mostly because indigenous people are working hard to make sure that declaration is implemented in all interactions with nation-states.What the UN declaration has done in the last year:Carmen played an important role in the international forums that developed the Declaration and over the past year she has led and participated in dozens of workshops and presentation in front of tribal governments and organizations such as the National Congress of American Indians, educating Indigenous Peoples on the Declaration and how to use it as a tool in every interaction with federal, state and local governments. “The recognition of rights is the basis for peace. The denial of rights is the cause of conflict,” Carmen said. “The interactions of the past – we can’t forget them because there’s redress and restitution, which is also included in the Declaration. But the discussion can start on a new level based on recognition, upholding and defending the rights of Indigenous Peoples in this Declaration that the U.S. is now a party to. It’s an amazing step forward.”

    The implementation of the Declaration is beginning both in the international arena and the U.S. A good example of progress in the international arena took place last January during the continuing negotiations in the drafting of the American Declaration on the Rights of Indigenous Peoples, which is being created under the auspices of the Organization of American States “When there was a challenge to the proposed language, the chair said, ‘We need to fall back on the language in the U.N. Declaration on this issue.’ That may not sound like much but it was the first time that happened. And previously the U.S. and Canada always opposed using the Declaration as the minimum standards for the discussion on the American level. But they didn’t say a word in opposition this time--they couldn’t because they support the Declaration now,” Carmen said.

    The Declaration was instrumental in the U.S. in another important issue this year--the protection of a sacred shell mound at Sogorea Te in Glen Cove, California, said Mark Anquoe (Kiowa Tribe of Oklahoma), IITC’s administrative and communications coordinator. “There was a 109-day spiritual encampment at the site, so it was huge and it was special because it was the first time the Bay area Indian community rallied around the Declaration,” Anquoe said.

    Not everyone working in the arena of indigenous rights sees that kind of progress over the past year. Steve Newcomb, (Lenni/Lenape), a columnist for Indian Country Today Media Network, says the U.S. State Department distorted the Declaration’s meaning of Indigenous Peoples’ right to self determination and needs to rectify its error before progress can be made. Article 3 of the Declaration says, “Indigenous Peoples have the right to self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.” Newcomb says the State Department “did not tell the truth” about Article 3 in its 15-page white paper issued December 16, 2010. “In its statement, the State Department said it was ‘pleased to support the Declaration’s call to promote the development of a new and distinct international concept of self-determination specific to indigenous Peoples. (emphasis added)

    “The State Department expanded on this falsehood by saying that the ‘Declaration’s call is to promote the development of a concept of self-determination for Indigenous Peoples that is different from the existing right of self-determination in international law.” This is patently and blatantly false! This was never the understanding of the process that led to the adoption of Article 3 and its relationship to the international human right of self-determination found in the International Human Rights Covenants. By its statements of bad faith—statements it has not disavowed in the past year—the United States destroyed the very basis for implementing the key provision in the UN Declaration that Indigenous Peoples were working toward in their efforts to create positive reforms in the area of Indigenous Peoples’ human rights. This needs to be rectified as a first step in talking meaningfully about ‘implementing’ the UN Declaration on the Rights of Indigenous Peoples.”

    Michael Leroy Oberg, Professor of History Co-coordinator of Native American Studies at the State University of New York, Geneseo, and author of Native America: A History, said Obama’s “lending of support” to the Declaration was a “nice gesture,” but he doesn’t think it will turn out to be more than that. The problems are both in the executive branch and the judiciary, Oberg said. “The meaning of ‘self-determination’ in the Declaration, is much more literal than that which has developed in the United States over the past half-century, and much less constrained by some of the long-standing and, I would argue, colonial assumptions built into American Indian policy.”
    Comment:  So the UN declaration inspired some Indians to protest? And its language served as a model for another declaration? I don't consider those major accomplishments. A major accomplishment would be overturning a piece of legislation, court ruling, or government policy because it violated UNDRIP.

    On the bright side, at least Obama hasn't given the US back to the Indians. The gap between what conservative lunatics expected and what actually happened is as wide as I thought it would be.

    For more on the UN declaration, see Red Corn Testifies at Senate Hearing and Colbert Satirizes UN Declaration Scare.

    Below:  "The United Nations Declaration on the Rights of Indigenous Peoples was used successfully this year as the basis for protecting what is left of the ancient ceremonial and burial site Sogorea Te, located at Glen Cove, in Vallejo, California. Indigenous Peoples from the area participated in a 109-day encampment on the site from April until July."

    Hell on Wheels is respectful?

    Q&A--Eddie Spears (Joseph Black Moon)Q: How is Hell on Wheels' treatment of the Native American situation different from others you've encountered?

    A: They show a lot of respect to the culture on the show. Because I'm Lakota not Cheyenne, they came through with aboriginal advisers, making sure the outfits, regalia and the ceremonies and war paint were authentic. They were very respectful to the Sun Dance and the purification ceremonies that we believe in. We're not all just one tribe: there are over five-hundred recognized tribes out there and we all have our own beautiful story to tell. And Hell on Wheels lets us tell it.

    Q: What's different about the Cheyenne culture compared to Lakota?

    A: I've learned some more about how they dressed, their languages, warrior societies, and what Joseph would be going through and the responsibilities he would have. But Cheyenne and Lakota--they're not so different, the way they believe and the way they prayed, and the way they hunted and gathered. Also, the way they believe in the family structures is the same. The language was totally foreign, however. It's not like Lakota at all. I hope I bring honor to the Cheyenne people and that I did my best to respect their culture and language.
    Comment:  A few problems here:

    1) The Cheyenne are the most common alternative when you want to portray a warlike Plains tribe but don't want to use the Lakota. It's so common that I wrote an essay on it several years ago: Why So Many Cheyenne?

    If you're "respectfully" portraying America's 500-plus Indian nations, why not show several Plains tribes? And the variations and conflicts between them? How is showing one tribe among the dozens the settlers encountered a sign of respect?

    2) It's nice that Hell on Wheels getting the "outfits, regalia and the ceremonies and war paint" correct. Does any of that relate to the Cheyenne religion and culture other than preparing for war? I.e., preparing to act like vicious savages and slaughter the white man?

    About the only "culture" I've heard of is Pawnee Killer (Gerald Auger) chastising Joseph Black Moon (Spears) for abandoning the Cheyenne's murderous warrior ways and becoming a sissy for Christ. Not exactly a deep portrayal of Native beliefs and customs.

    3) As someone said on Facebook, it's debatable whether Hell on Wheels should be showing a sacred Sun Dance at all. Even if you grant the show's right to show it, it's a questionable choice. To outsiders, the Sun Dance has been an example of how "primitive" and "barbaric" Indians are ever since A Man Called Horse. Showing the flesh-piercing highlights is voyeurism, not respect.

    If you really respect the Cheyenne, show some ceremonies that aren't sacred or sensational and have nothing to do with preparing for war. Devote the time to truly explore a tribal culture. When that happens, then you can talk about how much you respect Indians. And not before.

    For more on the subject, see Indians in Hell on Wheels.

    December 11, 2011

    Review of Older than America

    Some thoughts on Older than America, which I saw at Saturday's human rights event:

    'Older than America,' Georgina Lightning receive nom for emerging artist award

    By Michelle R. Shining Elk“Older than America” is the story of a woman’s haunting visions that reveal a Catholic priest’s sinister plot to silence her mother from speaking the truth about the atrocities that occurred at a Native American Indian boarding school. It is a contemporary drama about suspense, as “Older than America” delves into the lasting impact of the cultural genocide that occurred at Indian boarding schools across the United States and Canada. Lightning states, the film “covers the root of the problem that caused our Native nation to be in the state that it is in today--the film exposes the reality of the murders and violence that happened in the Indian boarding school system.”Older Than America (2008)Powerful, Gentle and Universal, October 15, 2010
    By Andrew Freborg (Stow, Ohio United States)

    This film is incredibly moving, powerful, and gentle all at once. The characters humanity is what truly stands-out. Even the supporting and ancillary characters are strong--and most important--multidimensional. There are sympathetic, ordinary whites trying to make a living and interacting as equals to their native friends. There is a conflicted native fooled by a duplicitous priest.

    The friendships, family struggles, and disdainful gov. bureaucracies are things to which we can all relate. Healing doesn't come from revenge and hate--it comes from truth. That's the message I got strongly from this gem of a film. Thank you all (actors, producers, writers & director) for making and sharing this.

    Review of: Older Than America, November 3, 2010
    By M. R. Wilson "Mountain Man" (Earlysville, VA USA)

    Georgina Lightning has directed and starred in a powerful film that address the ongoing fallout from the old US policy toward the indigenous people of "Save the man--Kill the Indian." There are strong performances from the veteran cast of mostly native actors including Adam Beach, Wes Studi, and Tantoo Cardinal.

    As history has disclosed, many of the children forcibly removed from their homes and sent to Indian Boarding Schools were victims of physical, sexual and emotional abuse. The policy of stripping the children of their own culture and placing them in regimented industrial programs actually continued into the mid-1970's. Many of these children were not allowed to visit their own families for years. An untold number of these children were "disappeared" as well. Indian country continues to struggle with the scars of these policies and often have found ways to rise above the effects of those policies.

    Set in northern Minnesota, the film also touches on the darker side of problematic native-white political/economic relationships that continue to this day.

    This film is moving and perhaps will bring a better understanding to the dominant society regarding the struggles of those who have been marginalized for too long. Both my wife and I were in tears at the end of this film. May it touch you as well.
    On the other hand

    Older Than America

    By Nick HartelThe toughest review to write is one for a film like Georgina Lightning's "Older Than America" a film written, directed and starring Lightning based on some truly horrific, real to life events. The Native American film genre is often underrepresented and one would hope "Older Than America" would be a standout, featuring two well-known Native actors, Adam Beach and Wes Studi, however, while an incredibly competently made film that does manage to tell the story it set out to, it refuses to pave any new ground, instead settling for quiet mediocrity.Independent Indies--Older Than America

    By Matt GambleBut while there is much to love about this film, from its inspirational message to other Native Americans to its educational benefits for those like me who know so little about the events the film is based on, Older Than America does have one flaw. That being it simply tries to cram too much information, and too many plot lines into the narrative. Rather then strengthening the film and turning it into an epic tale, it has the unfortunate effect of muddying the waters, making it difficult to keep track of just what is exactly going on.SXSW Review:  Older Than America

    By Peter MartinThe stories that inspired Older Than America need to be told, but the film never draws in the viewer, instead requiring a pre-existing desire to see the stories dramatized and a willingness to overlook the narrative shortcomings. I'm afraid the filmmakers were so passionate that they lost objectivity if their desire was to reach a wider audience.Rob's review

    I kind of agree with both sides here. On the one hand, it's an important film, telling a story that needs to be told. It's ambitious, with action sequences and a hint of the supernatural. And it's competently executed, especially for a first feature film shot on a low budget.

    On the other hand, it didn't feel as powerful or suspenseful as it could've. There is a lot going on, and some of the character and plot points don't get enough coverage. If you know about the boarding-school crimes, I'm not sure the film will give you any new insight.

    But I'd say the negative comments in the reviews above are too negative. Older than America is better than a "mediocrity"; it's a solid and enjoyable film. Rob's rating: 8.0 of 10.

    For more on Older than America, see Lightning Nominated as Emerging Artist and Native Films Need Crossover Potential. The second posting is basically a review and I agree with most of its conclusions.

    Older than America screening

    As part of the 2011 National Human Rights Conference in Los Angeles, the US Human Rights Network hosted a special screening of Georgina Lightning's Older than America Saturday. Because it was at the Radisson LA Airport Hotel near my home, I was able to attend. (Finally, a movie screening within a 15-minute drive!)

    Guests at the event included:

  • Frank J. King III (Rosebud Sioux)
  • Tribal and government political consultant

  • Andrea Carmen (Yaqui)
  • Executive Director, International Indian Treaty Council

  • Denise Lajimodiere (Turtle Mountain Band of Chippewa)
  • National Boarding School Healing Project

  • Francisco Cali (Maya)
  • General Assembly member of the State Parties to the International Convention on the Elimination of All Forms of Racial Discrimination (ICERD) and expert member of the UN Committee on the Elimination of Racial Discrimination (CERD)

  • Georgina Lightning (Cree)
  • Writer, Director, Producer | White House Healing Effort

    I didn't know they were going to serve a free dinner, paid for by the US government (I presume), but they did. I got to sit at the key table with Georgina Lightning, Frank King, Michelle Shining Elk, Sonny Skyhawk, and Max Gail (Wojciehowicz on Barney Miller), who's a big supporter of Native causes.

    The evening's purpose

    The purpose of the screening and a panel discussion afterward was astrategic planning dialogue in seeking a public proclamation and apology from the White House acknowledging the profound grief, loss and cultural genocide of American Indians as a direct result of the boarding school experience so a path to healing and freedom can begin in Indian country.I mentioned the lack of a public apology in Obama Still Should Apologize and Obama's Invisible Apology. People are still urging him to apologize publicly. For instance:

    The Quiet American Apology to Indians

    A federal apology to Native Americans for a ruthless history has been made but mainly kept under wraps. Is it for shame or the fear of huge reparations?

    By Mary Annette PemberIn her recent article in Indian Country Today, Lisa Balk King reports hearing a non-Indian in Rapid City scoff, “You were conquered, get over it!”

    I don’t purport to speak for all Indian people here in the U.S. but I think I can say that overall, it’s been tough to bounce back from the whole conquest thing. It’s been the gift that just keeps on giving for many of us. The legacies of European conquest in the form of United States policies such as The Dawes Act, Relocation, forced sterilization, assimilation through relocation, forced attendance at government boarding schools and adoption of our children to say nothing of outright extermination have made a lasting impact on Native peoples.

    So it stuck in our craws when last month President Obama failed, once again, to make the United States apology to Native Americans public.
    And:[D]espite the Obama administration’s work on Native issues, many in Indian Country still say that a public apology is warranted and would go a long way toward healing our people and the nation as a whole. King points out that an apology “could provide a much-needed shift in public attitudes toward tribes in the country, as well as attitudes of Native people toward the federal government.”

    Tex Hall, Chairman of the Mandan, Hidatsa and Arikara Nation in North Dakota agrees: “While some may say, ‘Let’s forget the past,’ the truth is that only through remembrance can our nation’s conscience heal, and only though amends can we truly move forward in strength, hope and justice.”

    I think that the U.S. is terrified to make too much of the 2009 apology for fear of setting off something like Canada’s 2006 $2 billion compensation package for aboriginal peoples who were forced to attend residential schools. In 2008 Canada’s Prime Minister Stephen Harper publicly apologized to former students of the schools; the country also established a Truth and Reconciliation Commission to address the consequences of these institutions.
    After the movie

    In the panel discussion after the screening, King shed some light on the situation. He said Kimberly Teehee, the White House adviser on Indian affairs, told Obama the apology wasn't that important to Indians.

    Everyone in the room seemed to disagree. The consensus was that if the US publicly expressed regret, Americans would stop denying the country's tragic past and start dealing with Indian issues.

    Andrea Carmen said the US Human Rights Network would pass a resolution urging the public apology. King said he would take it to a meeting with Obama, along with calls to stop the Keystone XL pipeline and pardon Leonard Peltier.

    Anyway, Older than America, which I hadn't seen before, was good. If only the keynote speech and panel discussion didn't go on too long. People were still rambling on about their pet concerns at 12:30 am when someone mercifully halted the event.

    All in all, it was an interesting evening, although it could've been an hour or two shorter. Here are photos of the event:

    "Older than America" screening--December 10, 2011
    US Human Rights Network hosts special screening of OTA

    For more on the subject, see Brownback Reads US Apology and Brownback Urges Public Apology.

    December 10, 2011

    Thanksgiving in This Is America, Charlie Brown

    Recently I watched The Mayflower Voyagers, the first episode of This Is America, Charlie Brown. Here's the scoop on the series:

    This is America, Charlie BrownThis is America, Charlie Brown was an eight-part animated TV mini-series, depicting events in American history with characters from the Charles M. Schulz comic strip Peanuts. It aired from 1988 to 1989 on CBS. These eight episodes, originally released singly on videocassette, were released in a 2-DVD collector's set on June 13, 2006 by Paramount Pictures. However, the DVD set went out of print once Warner Bros. bought all rights to the Peanuts TV specials. No announcement as to if and when the DVD set will be reissued has been made.

    Traditionally, these episodes have not been rerun on television, but one episode, "The Mayflower Voyagers," was paired with A Charlie Brown Thanksgiving (with which it was released on DVD) in 2008 by ABC, in order to fill the remaining half-hour once filled by He's a Bully, Charlie Brown. However, the special was edited to make room for Dancing with the Stars. It was again paired with the Thanksgiving special when it was broadcast on Thanksgiving Day 2010 and 2011.
    Naturally, I was curious how a Peanuts special would handle Indians and the Thanksgiving theme. Answer: Not too badly. The half-hour show could've been better, but it could've been worse.

    Boarding and voyage

    The first third tells of the colonists (including the Peanuts gang) boarding the Mayflower and crossing the ocean.

    It begins with a few red-flag phrases:

  • "Columbus discovered America"
  • "Seeking religious freedom"
  • "Virtual wilderness"

  • The problems with the first and third phrases are obvious, but the second phrase deserves some explanation.

    The show correctly notes that not all the voyagers were Pilgrims. Some, called Strangers, were seeking their fortune in the "New World." Some were indentured servants. But the latter groups aren't mentioned again. As usual, it's all about the Pilgrims.

    The Pilgrims were seeking "religious freedom" to practice their brand of Christian absolutism. The Church of England had persecuted them because of their fanaticism--the kind that led Oliver Cromwell to behead people.

    The Pilgrims didn't tolerate other religions and neither did the Church, so the Pilgrims had to flee. It would be more correct to say they sought a place where they could rule, since they didn't believe in religious freedom for all.

    Landfall

    The second third tells of the colonists arriving and trying to "settle" the land.

    At Plymouth, they found "the land cleared by Indians, though no Indians were in sight." Wow...a lot of history hides behind that statement.

    Remember how the show previously said America was a "virtual wilderness"? As soon as the colonists stopped, they found land already cleared and farmed by Indians. How does that square with the "untamed" myth? Answer: It doesn't.

    Since the colonists didn't find any Indians there, they could've concluded the land was free for the taking. Or they could've concluded 1) Indians had owned and occupied the land before, and 2) they still might have claims on it. Obviously the colonists went with the self-serving first conclusion.

    The show acts as if the colonists were mystified by the vacant land. Actually, I believe they found and dug up Indian graves and robbed took items from them. So they knew they were settling on an Indian village decimated by disease.

    Indeed, they knew or should've known the history of the region. In particular, that the English had been sailing along the coast, trying to establish colonies, hunting and fishing, spreading disease, and in some cases, enslaving Indians. These intrusive actions had been going on for years.

    With all that happening, the Indian village wasn't deserted for no reason. The English were beginning their incursions and the Indians were understandably wary. Again, the colonists might've thought of this before occupying the "empty" land.

    The first winter

    Unavoidably, the show deals with the harsh first winter. Since it's a children's show, it soft-pedals the resulting deaths. It talks of the "sick and dying," and "losing one or two people a day," but focuses on the Peanuts gang's efforts to tend the patients and keep the colony going. Graves are shown only briefly, in the distance.

    The narration says, "By the end of February, two and a half months after landing, no Indians have been seen." And, "Half of the original 102 passengers have died. Only 20 adults and 30 children have survived."

    In March, Samoset the Wampanoag Indian arrives. Among his positive traits, he's not carrying any weapons. He isn't half-naked; he's wearing buckskins. His skin is a slightly darker shade of beige, not reddish. He's wearing an appropriate headdress, not a Plains feather bonnet.

    The only real problem is his big hooked nose. True, the other adults also have big noses, but without the prominent bumps. This seems a bit stereotypical to me.

    Samoset says, "My people welcome you to the land." And, "This is land of Patuxet. They cleared it. All dead. Terrible plague."

    Samoset brings Squanto, who tells his story in fluent English. He explains how the English captured him, took him to England, and taught him the language before he escaped and returned.

    Unlike Samoset, unfortunately, Squanto is a half-naked brave. There's no snow on the ground, but it's still March in New England. I'm not sure, but I'm guessing most Indians wore shirts during the freezing winters.

    Teaching the colonists

    In the show's final third, the Indians help the colonists survive.

    "Throughout March and April, Squanto teaches the heritage of his fathers." Specifically, he teaches the Peanuts gang how to plant maize. This begins the show's best sequence.

    First Squanto says they must catch fish called alewives, which perplexes the gang. He tells them to plant corn when oak leaves are the size of a mouse's ear. They should dig the earth into six-foot squares. Form small hills of earth with 2-3 seeds in each. And place the fish around the seeds. "We call this food for the plants. It makes the soil better."

    It's nice that the show devotes several minutes to this agriculture lesson. It demonstrates that the Indians really knew what they were doing, and the colonists didn't. The colonists might as well have been attempting nuclear physics. They would've died long before they discovered how to use fish as fertilizer.

    Squanto introduces Massasoit, the sachem "who ruled the Indians of the region," to the colonists. Unlike Samoset and Squanto, he's short and squat. He has streaks of paint on his face--because chiefs wear warpaint when they're seeking peace, right? We can't tell if he's wearing a headdress or has scraggly strands of hair sticking up from his head. In short, he looks like an ugly cartoon chief.

    Anyway, the narration says the two parties "signed a treaty of friendship and mutual assistance. A treaty that will last for over half a century."

    That statement omits a lot. While the Wampanoag treaty did last that long, the Englishmen continued to encroach on Indian lands. They pitted tribe against tribe and fought or massacred anyone who opposed them.

    So the treaty was far from the era's most notable achievement. Touting it is akin to covering up what really happened. It's like touting the Treaty of Versailles without mentioning World War II.

    Summer and fall

    Six months pass. In September and October, the land produces "the most bountiful harvest the Pilgrims had ever seen. Chief Massasoit brings 90 of his Indian tribe to join the Pilgrims for a feast of thanksgiving."

    One woman is visible among the dozen or so Indians shown. I don't think any Wampanoag women attended. All the Indians are carrying food. The Pilgrims are seated at a table with more food on it, waiting. The food includes a turkey, which probably wasn't part of the meal.

    This is a reasonably good rendition of the feast. The Indians did most of the food gathering and preparation. Outnumbered and weakened by disease, the colonists wait passively to be fed. Although the narrative doesn't say it, it seems the Indians are the driving force behind the feast.

    At the feast, the colonists offer a moment of silence for the departed. Then someone says, "Thank you for giving us Samoset and Squanto, and the great chief Massasoit. And thank you, Chief, for our treaty of friendship. And we wish you many years of good health."

    Despite my criticism of the flaws, the main points here are positive. The Wampanoag Indians are mostly portrayed realistically rather than stereotypically. The farming lesson conveys that the Indians are equal to the Englishmen, if not superior. The Indians are featured at the feast itself; it's not a Pilgrims-first event with the Indians in the background.

    As a children's special, the The Mayflower Voyagers can't go too deeply into the death and destruction. From what I can tell, though, the history is reasonably accurate. While the show ignores some key points, it doesn't fawn over the Pilgrims at the Indians' expense.

    If I were grading it, I'd give it a B. With a few changes, it could earn an A or A-.

    For more on Thanksgiving, see Addams Family Values Thanksgiving and Thanksgiving Dinner in Suburgatory.

    P.S. Judging by the credits, the show didn't use any Indians as voice actors. Give it a demerit for that.

    Below:  Watch the Native portion and judge for yourself.

    Americans = wandering strangers

    Where Myths Are Made: Bobby Bridger’s New Book Showcases Reinvention

    By Carol BerryUsing a deft touch and some sly humor, Bridger entertains his readers with a shrewd analysis of the underlying themes played out in the American West. The book’s title refers to the Trans-Missouri area “where Americans will always go to reinvent themselves—and America is about reinvention, if nothing else,” Bridger writes. “The heart and soul of the people live in this region.”

    But it’s also a region that’s frightening to immigrants who are accustomed to plenty of water, wood and land, who found the Great Plains arid and treeless. Deeper still, as Bridger quotes the late, iconic Vine Deloria Jr.: “Although non-Indians are born in North America, they are not indigenous to North America, and they remain strangers in a land they do not understand…. Where we (Indian people) have consecrated the land with our lives and blood; we have truly become native to this land.”

    In fact, Bridger contends, the archetypal American is a nameless, dislocated traveler, a wanderer—often a cowboy. The archetype fits the requisite core plot of fiction: “a man goes on a quest,” or “a stranger comes to town,” or both, he says, quoting playwright Dale Wasserman. Another piece of American identity came from “playing Indian,” as rebellious colonialists donned “Indian” garb at the Boston Tea Party; in fact, Philip Deloria suggests that the American personality was largely created by non-Indians role-playing as Indians.

    One kind of American to be reinvented in the West by “going Native” was the mountain man, because “inhabiting the indigenous culture of North America to become a mythmaker is what would eventually distinguish the very fine line between “playing Indian” and “going native,” Bridger says.

    “Because of their absolute immersion into Indian culture, the mountain men would thus become recognized as the very first collective manifestation of American freedom and individuality in the heart of the ‘wilderness’ of the New World,” he says. “Since they were totally immersed in the Indian culture in order to survive, the greatest compliment one could pay a mountain man was, ‘I took you fer an Injun.’”

    Taking it a step further, the transformative “playing Indian” and “going Native” are transcended by “becoming indigenous,” which has a redemptive quality; in Bridger’s analysis, Dunbar in Dances with Wolves “becomes human” in Lakota perception, and, Bridger says, “becoming human, he has become indigenous” as he renounces the brutality of the society and culture for which he once fought.

    A similar transformation occurs in Avatar, which Bridger describes as American Western, when Sully, departing his avatar body to engage Quaritch in combat, becomes indigenous through a fusion of nature, technology and spirituality. Those movies and others “suggest that both Indian and non-Indian Americans continue seeking mythological transcendence in the Trans-Missouri by means of our national narrative, the Western.”
    Comment:  This analysis relates to the historical phenomenon of "playing Indian," of which the Boston Tea Party is the most famous example. The interesting point is that it's still going on today.

    This is what mascot lovers are trying to say: "We're not newcomers or wannabes. We're as noble and virtuous as the land's original inhabitants." And hipsters in headdresses: "We're not bland white people without a clue about our roots. We're tribal, which means we're authentic and tied to this place."

    Deep down, Americans know they're foreigners, immigrants, strangers to the land. They know cheated the Indians and stole the land. This is their way of denying these uncomfortable truths. It's their way of saying, "We can't be illegal occupiers. We're Indians too."

    In short, the message is: "We're real. We belong here. Everyone else is a wandering stranger compared to us."

    For more on the subject, see Indian Wannabes = Celebrity Wannabes and Tribalism Is Trendy.

    Walk of Fame star for Mala?

    Alaska's fight for a star on the Hollywood Walk of Fame

    By Alex DeMarbanSupporters of an Alaska Native movie star who became a sensation during Hollywood's Golden Age are hatching plans to get the Inupiat actor his own star on the Walk of Fame.

    It won't happen easily for the late Ray Mala, the tall, chiseled performer from the Northwest Alaska village of Candle who died in 1952 at the age of 46.
    And:There just aren't many Native Americans, if any. Jay Silverheels, who played Tonto in the Lone Ranger, was the closest Martinez could find on Friday. He's listed as Mohawk Indian, but he's from Canada. One reason for the lack of Native Americans? "There's not a lot of Native American actors out there, but we're happy to consider them if people apply," Martinez said.

    That's exactly what author Lael Morgan's doing. She learned about Ray Mala in the early 1970s as she traveled to more than 200 villages writing articles for Alaska magazine. In Northwest Alaska homes, she kept seeing his handsome black-and-white mug on the walls. "I thought, 'Boy, I have to meet him. Then they said, 'That's Cousin Ray.' I out found he'd been dead since 1952," she said.

    She learned that Mala became a big movie star and cameraman beginning in the 1920s after leaving Candle at the age of 13. He was known as Ray Wise in his youth, but eventually changed his last name. After meeting moviemakers in Nome, he filmed the last musher coming into that community during the famous serum run to stop a diphtheria epidemic. He sent the work to filmmakers and that helped launch his movie career, said his grandson, Ted Mala Jr., who's working with Morgan on the effort to get his grandfather a Hollywood star.

    After making his way to Hollywood, Ray Mala became the first non-White leading actor. He was the real deal, an Eskimo who spoke Inupiaq and knew how to hunt. In 1933 at the age of 27, he appeared in Eskimo, shot by MGM in the Alaska village of Teller and dubbed "the biggest picture ever made." The movie won the first Oscar for film editing and even made waves in Europe, where it was dubbed Mala the Magnificent.
    And:The effort to get a star for Mala fizzled in Round I this summer. Morgan, Mala Jr. and others had applied to the Hollywood Chamber of Commerce. But the chamber's Walk of Fame Committee turned down the application.

    Winning a posthumous star is difficult, said Martinez. An average of 24 stars are added each year to the Walk of Fame, but only one or two are given posthumously.
    Comment:  For more on the subject, see The Eskimo Clark Gable and Publicity Pix of Eskimo.