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  • ghwelker
    2013 Morongo Pow Wow http://www.powwows.com/video/#.UkYYAmR4YXI View web version Powwows Newsletter Pow Wow Calendar | Pow Wow Photos | Pow Wow Radio | Pow Wow
    Message 1 of 19 , Sep 27, 2013

      2013 Morongo Pow Wow


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    • ghwelker
      http://inamerica.blogs.cnn.com/2013/04/04/native-american-mascots-pride-or-prejudice/ By Moni Basu, CNN (CNN) – Suzan Shown Harjo remembers when she walked
      Message 2 of 19 , Sep 30, 2013

        By Moni Basu, CNN

        (CNN) – Suzan Shown Harjo remembers when she walked into a store with her grandfather in El Reno, Oklahoma. She wanted to get something cool to drink on a summer day. It was the early 1950s and the storekeepers told the 6-year-old she had to leave.

        “No black redskins in here,” they said.

        At that moment, Harjo felt small, unsafe, afraid. Because she was a dark-skinned Native American  Cheyenne and Hodulgee Muscogee – she was being identified by just her coloring. She wasn’t even a whole human being. Not even her grandpa, whom she saw as all-powerful, could do anything to protect her.

        Later in her life, that incident made her angry. Angry enough for Harjo to launch a lifelong mission to protect her people.

        Suzan Shown Harjo has been fighting for decades to remove Native American mascots from sports teams.

        Part of her work took aim at sporting teams that use Native Americans as mascots. With the start of the baseball season this week, some of those teams have been front and center. The Cleveland Indians, for instance, feature a smiling Indian dubbed Chief Wahoo, criticized by Native Americans as a racist caricature.

        The most offensive example of a mascot, says Harjo, is the one used by Washington’s football team. She has been fighting for years to get the Redskins to change their name.

        The R-word  she can’t even bring herself to say it  is the same as the N-word, says Harjo, president of Morning Star Institute, a national Native American rights organization.

        She finds it unbelievable that more than half a century after she was told to get out of that El Reno store, after decades of civil rights struggles and progress on race relations, Americans have no problem with rooting for a team called the Redskins.

        Fans say the name is an honorific. But the Merriam-Webster dictionary says this: “The word redskin is very offensive and should be avoided.” And to many Native Americans, nothing could be more derogatory than the use of that word.

        “The Washington team  it’s the king of the mountain,” Harjo says. “When this one goes, others will.”

        The controversy over Native American names in sports is longstanding and surfaces in headlines now and then, as it did in December when the Atlanta Braves baseball team was reportedly considering bringing back a dated “screaming Indian” logo for batting practice caps.

        Or when Amanda Blackhorse, a 31-year-old Navajo social worker, went to Washington last month to attend a hearing of the Trademark Trial and Appeal Board. She has petitioned to cancel the Redskins trademark on grounds that the name is racist. Harjo filed a similar petition in 1992 and won, but she later lost in the appeals process.

        Harjo was defeated in the courts, but public opinion has been shifting steadily on the matter.

        In March, several lawmakers introduced a bill in Congress that would amend the Trademark Act of 1946 to ban the term “redskin” in a mark because it is disparaging of native people. Among the sponsors of the bill is civil rights activist Rep. John Lewis, D-Georgia.

        Harjo says she hopes the legislation will accomplish what litigation has failed to do so far.

        If passed, the bill would force the Washington football team to discard its trademarked name and ban the use of any offensive term in any future trademarks.

        Proponents believe that Native American mascots pay homage to the people and help promote a better understanding of those who dominated America before Europeans landed.

        The Cleveland Indians mascot, Chief Wahoo, has been criticized as a racist caricature.

        But opponents say the mascots perpetuate stereotypes that are void of context and history. They argue that even if the mascots themselves are not racially insensitive, they portray native people as one-dimensional.

        “A good many Americans don’t know any Indians,” says Kevin Gover, who heads the Smithsonian Institution’s National Museum of the American Indian.

        “The Indian you see most often in Washington, D.C., is at a football game  at the expense of real Indians, real history, real culture. The petty stereotype has become expected.”

        In February, the Smithsonian museum hosted a symposium on racist stereotypes and cultural appropriation in American sports. The idea was to make people think about how these stereotypes can be damaging to Indians.

        “Kids grow up and think it’s OK,” Gover says. “It’s not OK.”

        There used to be more than 3,000 teams with Native American names and mascots. That’s down to about 900 now  but that’s still 900 too many for Gover.

        He grew up, also in Oklahoma, and recalled how the University of Oklahoma became the first collegiate team to drop its unofficial mascot, Little Red, a student who dressed as an Indian chief and danced on the sidelines during football games.

        Protests on campus forced the demise of Little Red. In 2005, Oklahoma adopted two costumed horses, Boomer and Sooner, as mascots who represented the real horses that pulled the Sooner Schooner. But many students didn’t take to them.

        One of them was Royce Young, who wrote about the university’s “mascot crisis” in an online forum in 2007:

        “But why can’t OU bring back Little Red? Oklahoma prides itself on being ‘Native America.’ American Indian heritage is something that is more prevalent in this state than any other in the nation. Would it be so wrong to have Native American imagery representing ‘Native America?’ "

        Young, 27, and a writer for CBS Sports, said he now believes he would have written a more educated post after having discussed the mascot issue with Native Americans.

        "I wouldn’t say I regret writing it,” he said. “But I’d be much more sensitive of understanding why Little Red was insensitive to some instead of saying, ‘What’s the big deal?’ ”

        Royce said he saw nothing wrong with Oklahoma honoring its native people, but not with a tasteless mascot.

        Several college teams followed Oklahoma’s footsteps and dropped Native American mascots  Stanford and Syracuse among them.

        The movement to do away with Indian mascots gained momentum after theAmerican Psychological Association in 2005 called for the immediate retirement of the mascots based on studies that showed the harmful effects of inaccurate racial portrayals.

        The following year, the NCAA, the governing body of collegiate sports, adopted a policy banning teams with “hostile or abusive racial/ethnic/national origin mascots, nicknames or imagery” from competition. The ban affected high-powered football schools such as Florida State University with Chief Osceola and the University of Illinois, whose official symbol was Chief Illiniwek.

        Some states have put the morality of the Indian mascots up for a vote.

        Last year, voters dumped the University of North Dakota's Fighting Sioux mascot.And Oregon prohibited public schools from the use of Native American names, symbols or images. The names on the banned list include: Redskins, Savages, Indians, Indianettes, Chiefs and Braves.

        At Florida State University, a white man dresses up as Chief Osceola, smears war paint on his face and rides an appaloosa called Renegade to the middle of Doak Campbell Stadium. He plants a burning spear on the field before every home game. The marching band plays Indian-themed music, and the crowd goes wild doing the “tomahawk chop,” a move picked up by the Atlanta Braves.

        FSU student Lincoln Golike, who played Osceola in 2002, told the Florida State Times back then that it was tremendous honor to have so many admiring fans.

        The Seminole tribe in Florida made an agreement with FSU to allow the use of its name that allows the university to continue competing in the NCAA. The university says its relationship with the Seminole tribe is one of mutual respect.

        However, the Seminole nation in Oklahoma, comprised of the descendants of a majority of the Seminoles forced from their lands by the Indian Removal Act, has voiced its opposition to FSU’s mascot.

        The real Chief Osceola fought U.S. soldiers in the Seminole Wars. He was captured in 1837 under a flag of truce and died in prison. Before his burial, the soldiers chopped off the head of the Indian warrior to keep as a trophy. That Osceola serves as a mascot at FSU doesn’t sit well with the Seminoles in Oklahoma and many other Native Americans.

        “Native Americans feel offended, they feel hurt. They feel their identity is being trivialized,” says Carol Spindel, who wrote “Dancing at Halftime,” a book that explored native mascots.

        “This is such an ingrained part of American culture that it’s very hard to get people to question it,” says Spindel, a professor at the University of Illinois at Urbana-Champaign, where the official symbol used to be Chief Illiniwek. He was the subject of debate for decades and made his last appearance in 2007 under the threat of  NCAA sanctions.

        But five years later, there are still some who want Illiniwek back. A nonbinding student referendum held just weeks ago strongly favored making him the official mascot again.

        Spindel concluded in her book that mascots such as Chief Illiniwek were a reflection not of native people but of those who invented them.

        “If we do a census of the population in our collective imagination, imaginary Indians are one of the largest demographic groups,” Spindel writes in her book.

        “They dance, they drum, they go on the warpath; they are always young men who wear trailing feather bonnets. Symbolic servants, they serve as mascots and metaphors. We rely on these images to anchor us to the land and verify our account of our own past. But as these Indians exist only in our own imaginations, they provide a solipsistic connection and leave us, ultimately, untethered and rootless.”

        At 67, Harjo believes she has made strides in her struggle to do away with racial stereotypes but says Native Americans have a long way to go.

        “Because we as Indians, we don’t have the numbers,” she says, referring to the dwindling population. The latest census listed 2.9 million people as American Indian and Alaska Native.

        “So we don’t pose a threat,” she says. “If we organized a march, the numbers would be so small. We’ve done it school by school. State by state.”

        Harjo knows if the powerful Washington football team is forced to discard its name, then everyone else will follow. But for now, she takes pride in small victories.

        Just a few weeks ago, a high school in Cooperstown, New York, decided to retire its R-word mascot.

        C.J. Hebert, superintendent for the Cooperstown Central School District, said students approached him regarding their discomfort with the mascot that had been around for decades.

        “I do think that times change and perspectives change, and certainly it’s historically a time for us to reconsider what the name is,” Hebert said.

        That’s a statement that makes Harjo feel her campaign has been worthwhile.


        The Racist Redskins


        There’s a debate brewing—yet again—about whether the name of Washington’s football team is racist. Of course it is, says Michael Tomasky.

        When George Preston Marshall died in 1969, he left some money to his children but directed that the bulk of his estate be used to set up a foundation in his name. He attached, however, one firm condition: that the foundation, operating out of Washington, D.C., should not direct a single dollar toward “any purpose which supports or employs the principle of racial integration in any form.” Think about that. This was not 1929 or 1949. Even in 1960 such a diktat might have been, well, “understandable” in a Southern city such as Washington then was. But 1969; “in any form.”

        Washington Redskins

        A Washington Redskins helmet during day two of the 2009 NFL Draft in New York. (Jason DeCrow/AP)

        This is the man who gave the Washington Redskins their name. He was one of the most despicable racists in the American sporting arena of the entire 20th century. He thought Redskins was funny, just as he thought the war paint and feather headdress he made the head coach wear were funny. And this is the legacy that current Redskins owner Dan Snyder wants to uphold?

        You’ve been reading about this name lately. More and more people are calling for the team to change it. There is legislation in Congress, based on the fact that under trademark legislation passed in 1946, a corporate “mark” can’t be disparaging of a people or group. Snyder says he’ll change the name approximately never (“and you can put that in all caps”). Most Americans, and most Redskins fans, agree with him. But all that shows is that those Americans and fans don’t know the history. Snyder, presumably, does. He should be ashamed.

        Marshall had made a fortune in the commercial laundry business when he purchased the Boston Braves football team in 1932. His second coach was a man whose mother was thought to be part Sioux. Not known to be—thought to be. And on that flimsy basis, Marshall changed the name, in this coach’s “honor” (even though Marshall fired him after two seasons), from Braves to Redskins. It seems telling that “Braves” was somehow not authentic enough for Marshall.

        “Redskins” lasts only because white people don’t know it’s offensive and don’t particularly care to stop and think about how and why it might be.

        Telling, but not surprising. This is a man who proposed to his wife against the backdrop of a group of black performers he’d hired to croon “Carry Me Back to Ol’ Virginny” as he popped the question (“Massa and Missus have long since gone before me / Soon we will meet on that bright and golden shore”). Who ordered the Redskins marching band to play “Dixie” right before “The Star-Spangled Banner” prior to every game—up into the 1960s. And who probably instigated the banning of black athletes from the NFL from 1933 until 1946.

        I say “probably” because the league’s owners at the time always kept it a deep secret, but Thomas G. Smith, who wrote a 2011 book about all this, got as close as a person could get to putting Marshall at the center of the ban. The league had blacks before 1933 only because people didn’t care much about pro football then, not nearly as much as they did about baseball. But in 1933, at someone’s instigation, the owners got together and agreed on the ban. Certainly, Marshall was the biggest racist of the bunch. (I reviewed the book here, for The New York Review of Books.)

        Most famously of all, Marshall was the last owner to accept a black player—fully 15 years after the ban was lifted. And his team drafted an African-American then (in 1961) only because it was forced to by the government—the then-new stadium that we call RFK Stadium today was built on Department of Interior land, which permitted the Kennedy administration to order the lessee (the team) to adhere to federal nondiscrimination policies. In other words, Marshall wasn’t merely a standard-issue racist of the time, like H.L. Mencken or countless others. He was diseased. He seethed with hatred of nonwhite people. And “Redskins” is his handiwork. Because “Braves” wasn’t quite descriptive enough.

        Now, I should note: Redskin is not the equivalent of the N word, as some are saying. The N word is in a class by itself, at least in this country, and so that comparison is self-discrediting. I saw Eleanor Holmes Norton on TV the other day make it. She should stop.

        However, consider this. According to the Merriam-Webster online dictionary, “Redskin” is labeled “usually offensive.” Other words to which M-W appends that description are “kike,” “dago,” and “darky.” Let’s all imagine, for the sake of argument, that the journeyman coach Marshall wished to “honor” had had a mother of possible Jewish, Italian, or African descent. How long do you suppose the name Washington Kikes, Washington Dagoes, or Washington Darkies would have lasted?

        Not long. But “Redskins” lasts only because white people don’t know it’s offensive and don’t particularly care to stop and think about how and why it might be. They don’t know that it refers to the scalps (and skulls and corpses) of Native Americans, butchered by bounty hunters and delivered by the wagon-full to collect their payments from local authorities who’d authorized the kills. This recent poll that 79 percent of Americans aren’t bothered by the team’s name doesn’t impress me. All it means is that 79 percent of Americans need a history lesson.

        So, too, does a certain NFL owner. Dan Snyder is Jewish, by the way; if he can’t see the similarity between “Redskin” and “kike” or “Hebe,” then he’s got a dark spot on his soul that I sure can’t help cleanse. The sad thing is he has an opportunity to be a visionary here. He can embrace a future that is inevitable anyway and help settle some important historical accounts while doing so. He could say something like: “We all know that while George Preston Marshall did great things for this city and this franchise, his racial legacy is not something we can be proud of. The name Redskins is, alas, part of that legacy. I therefore have decided…” He could turn it into a contest, letting fans submit and vote for a new name. It could happen over two or three years, so people would have a chance to get used to it, work through the five stages of nickname grief. And I’m quite sure it has already dawned on him that he could one day be selling two different kinds of apparel.

        Until that day, he and his team are a national embarrassment, an embarrassment that will only increase as time passes. Fail to the Redskins.

        Like The Daily Beast on Facebook and follow us on Twitter for updates all day long.

        Newsweek/Daily Beast special correspondent Michael Tomasky is also editor ofDemocracy: A Journal of Ideas. Follow Michael Tomasky on Twitter at@mtomasky.

        For inquiries, please contact The Daily Beast at editorial@...

      • ghwelker
        http://www.legendsofamerica.com/na-astronomyculture.html Before the age of global positioning systems or compasses, people looked to the stars to find their
        Message 3 of 19 , Sep 30, 2013


          Before the age of global positioning systems or compasses, people looked to the stars to find their way. And before civilizations knew what stars were, people formed their own beliefs about their significance. In North America, indigenous tribes had differing ideas about what the stars meant, some believing that the night sky had spiritual meaning, and some attributing human-like qualities to the twinkling objects.


          Archaeoastronomy is the study of how people of the past understood the stars and the sky, however this broadly applies to all ancient cultures. The Mayans, Celts, and Egyptians alike all had their own methods for tracking the movement of the stars and heavenly bodies, but all of these cultures have the common belief that the phenomenon above their heads was somehow larger and greater than they were. As such, the vast majority of ancient cultures associated the origins of everything, including the sky, moon, sun and earth with some form of mythology related to the stars. Astronomy played in an important role in early Native American cultures, serving as the basis for governance, agricultural practices and more. And studying the stars also caused tribes to theorize about the beginning of life in the universe.


          Appeal to the Great Spirit, by the John Drescher Co, 1921

          Appeal to the Great Spirit by the John Drescher Co, 1921.

          This image available for photographic prints HERE! 


          The Pawnee’s guiding principles


          The Skidi band of the Pawnee Indians referred to a ring of stars in the sky as “The Council of Chiefs.” The Pawnee believed the circle represented their governance style of elders holding council to resolve important matters. This constellation was paramount to the way the Pawnee interacted daily as well as their religious beliefs. They used the stars to set agricultural patterns and embody their own societal values. The Council of Chiefs was connected to their “Chief Star,” what is now referred to as Polaris, which represented their primary god Tirawahat. They built their lodges with openings at the top – not only to allow smoke to escape from warming fires inside, but to allow a clear view of the “Council” stars. Today, those stars are known as the Corona Borealis.


          The Anasazi


          In New Mexico, researchers found a cave painting that appears to depict a supernova explosion; the orientation of a crescent moon and stars indicate that the art may represent the Crab Nebula, formed in 1054 A.D. by supernova. The Anasazi way of life remains somewhat of a mystery, but researchers found that the tribe built a solar observatory, suggesting that the sky was extremely important to the Anasazi way of life.


          Navajo Creation of the Sky


          Navajo legend describes the Four Worlds that had no sun and the Fifth World, which represents Earth. According to the legend, the first people of the Fifth World were given four lights but were dissatisfied with the amount of light they had on Earth. After many attempts to satisfy the people, the First Woman created the sun to bring warmth and light to the land, and the moon to provide coolness and moisture. These were crafted from quartz, and, when there were bits of quartz that were left behind by the carving, they were tossed into the sky to make stars.


          Hopi Blue Star

          Like the Navajo, the Hopi believe there were worlds before this one. The modern era is believed to be the Fourth World, and each world that came before this one ended with the appearance of “the blue star.” In carvings created by the Hopi in the American Southwest, it seems what they saw may have led them to a belief in aliens, a belief that certainly retains a place in the culture of the U.S. to this day.

          The divisions between Native American cultures were not unlike the divisions between the societies of today, so few myths extend beyond a single tribe. With the same sky overhead, ancient myths from around the world do share much in common. The History & Culture channel of the Chickasaw TV website features the tribe’s myths about Creation and the Great Flood, two stories repeated again and again throughout most cultures of the world, proving that, even when the world seemed impossibly large, many people were not far from each other, in terms of what they believed under the night sky.


          A Brief Introduction to Archaeoastronomy


          The study of the astronomical practices, celestial lore, mythologies, religions and world-views of all ancient cultures we call archaeoastronomy. We like to describe archaeoastronomy, in essence, as the "anthropology of astronomy", to distinguish it from the "history of astronomy".

          You may already know that many of the great monuments and ceremonial constructions of early civilizations were astronomically aligned. The accurate cardinal orientation of the Great Pyramid at Giza in Egypt or the Venus alignment of the magnificent Maya Palace of the Governor at Uxmal in Yucatan are outstanding examples. We learn much about the development of science and cosmological thought from the study of both the ancient astronomies and surviving indigenous traditions around the world.

          With its roots in the Stonehenge discoveries of the 1960s, archaeoastronomy and ethnoastronomy (the study of contemporary native astronomies) have blossomed into active interdisciplinary fields that are providing new perspectives for the history of our species' interaction with the cosmos.

          One hallmark of the new research is active cooperation between professionals and amateurs from many backgrounds and cultures. The benefit of this cooperation has been that archaeoastronomy has expanded to include the interrelated interests in ancient and native calendar systems, concepts of time and space, mathematics, counting systems and geometry, surveying and navigational techniques as well as geomancy and the origins of urban planning. We feel the excitement of the synergy that results when the new syntheses are more than the sum of their parts.

          Our subject is essentially a study of the Anthropology of Astronomy and world-views and the role of astronomy and astronomers in their cultures.

          More Resources on Archaeoastronomy from our Editors 

          Lists of Archaeoastronomy Links from outside sources 

          For more links to specific outside sources in archaeoastronomy, archaeology, astronomy, history of science, and museums, please explore the lists in the column at the left.
        • ghwelker
          http://xuanfa.net/news/team-meets-walks-far-woman-at-peace-pagoda/ Grafton Peace Pagoda and Jizo statue near Petersburgh, New York Grafton Peace Pagoda and
          Message 4 of 19 , Oct 1, 2013


            Grafton Peace Pagoda and Jizo statue near Petersburgh, New York

            Grafton Peace Pagoda and Jizo statue near Petersburgh, New York

            Small stone stupa marking trail to Grafton Peace Pagoda

            Small stone stupa marking trail to Grafton Peace Pagoda

            The Dharma Propagation Team hiked through the woods to make offerings and pray for world peace and good fortune for all at the Gafton Peace Pagoda (Stupa) near Petersburgh, New York. They found many small stone stupas erected along the trail. One photo taken on this walk also revealed a white translucent light form had joined them on the trail or, more likely, they were traveling through its domain.

            White light form appeared on photo taken on trail

            White light form appeared on photo taken on trail

            The Grafton Peace Pagoda was the result of eight years of voluntary labor and donations from people from all faiths and from many corners of the world. A little Jizo (Kishitagarbha Bodhisattva) with its red bib watches over the pagoda. This stupa was dedicated in 1993 to world peace and specifically the survival of Native Americans. Ven. Jun Yasuda or Jun-san as she is called, the Japanese nun who built the pagoda, had become close to Native Americans. She graciously welcomed us to her small temple and served us lunch in her quarters. She told of her meeting Anishinabe Dennis Banks, the co-founder of the American Indian Movement (AIM), and how she had moved to the Onandaga Reservation in New York state from California to be with his family and support their cause. She told the team how in 1983, she was fasting and praying in Albany on Dennis’s behalf, when she met Hank Hazelton, a long time activist for Native Americans. Hazelton offered her a parcel of land in eastern New York and the Peace Pagoda project began. The Venerable Jun Yasuda, having no heavy equipment, and lacking the strength to use a pick or shovel, began digging the site for the pagoda with a spoon. A local contractor saw this and came and helped, and so it was built, one spoonful at a time.

            Ven. Jun Yasuda at the Grafton Peace Pagoda that she built

            Ven. Jun Yasuda at the Grafton Peace Pagoda that she built

            Bas-relief sculpture of the dispersal of Shakyamuni Buddha's relics in the eight directions from the side of the Peace Pagoda

            Bas-relief sculpture of the dispersal of Shakyamuni Buddha’s relics in the eight directions from the side of the Peace Pagoda

            Ven. Jun Yasuda was just back from her most recent walk across America—The Longest Walk 2—that was organized by her friend Dennis. This is the ninth time she has completed a cross-country walk for peace and the preservation of Native American rights and sacred sites. She was there in 1978 for the first “Longest Walk” as well as at Wounded Knee in South Dakota in minus 80 degree cold at the massacre site for a ceremony called “Wiping the Tears and Mending the Sacred Hoop.” The Lakota gave her the name “Walks Far Woman.”

            Queen Maya of the Shakya clan giving birth to Prince Gautama in Lumbini, another of the twelve bas-reliefs around the Peace Pagoda.

            Queen Maya of the Shakya clan giving birth to Prince Gautama in Lumbini, another of the twelve bas-reliefs around the Peace Pagoda.

            The Grafton Peace Pagoda enshrines three relics of the Buddha. A Japanese Buddhist, Rev. Nagai, had brought these relics out of Burma during the British occupation and had given them to Ven. Jun Yasuda’s teacher. There are twelve scenes from the life of the Buddha in bas-relief around the sides of the stupa including the conception of the Buddha with Queen Maya dreaming of a white elephant; the birth of the Buddha in the Lumbini garden in Nepal; the Buddha leaving the palace in search of enlightenment; and the dispersal of the Buddha’s relics in the eight directions.

          • ghwelker
            http://www.salon.com/2013/09/29/nothing_scarier_than_a_nervous_white_man_the_redskins_debate_is_really_about_white_privilege/ The debate about the Washington
            Message 5 of 19 , Oct 2, 2013


              The debate about the Washington Redskins name is all wrong: It's really a symbol of white fear in a changing nation

              BY STEVEN SALAITA

              Redskin. The word relegates complex humanity to a lifeless specimen, a stagnant and specious simulation of a physiognomy invented during a time of conquest. It reduces cultural identity to the wholly unreliable tableau of melanin and nose structure. It is of a specific historical moment, but exists outside of time, like the immutable figure it purports to represent.

              The mascot accompanying the word is a brand, a commodity, selling not merely image or design but also the thoroughgoing cant of colonial fantasy. It also sells identity. The identity it peddles has nothing to do with being Native.

              The Redskins mascot is a powerful symbol and progenitor of majoritarian angst in today’s United States.

              Much has been said about the deleterious effects of the Redskins mascot on Native communities; supporters of the mascot demand that its opponents quit being so uptight or politically correct (the stupidest and most insidious red herring in the American lexicon). I am uninterested in rehashing this debate. I instead would like to argue that the redskin has little to do with actual Indians and almost everything to do with the peculiar disquiet of a whiteness perceived to be in decline.

              Whiteness has always been defined in contradistinction to the invented authenticity of the Indian, who is typecast as barbaric but romanticized as the shamanistic guide to North America’s indigenous spaces, those mystical geographies of the settler’s overactive imagination. (We see the same phenomenon in the Zionist appropriation of ostensibly Oriental culture, as when an Israel Day celebration on my campus featured traditional Arabic food and a live camel.) The historical Indian, then, was dispossessed and has been retrofitted to Hollywood specifications, repatriated only to the extent that he can serve as a passive emblem of American identity.

              Humane assimilationists of the past set out to save the man but kill the Indian. These days the goal is to save the fake Indian so we don’t kill the white man.

              In the machinery of the highly profitable NFL, the redskin has another function: he scowls at those who would challenge the commodification of ethnic imagery in the pervasive and eternal quest of corporations to become captains of everybody’s destiny. People scream for the preservation of the logo, citing tradition and identity and honor and other existential factors, but in reality they’re merely expressing loyalty to a brand, the capital accomplishment of any business.

              The history of the term “redskin” remains ambiguous. Anti-mascot activists claim that its origin lies in the practice of scalping: American soldiers were paid for each scalp, or redskin, they could produce as proof of a dead Indian. Linguist Ives Goddard, however, contends that various Native nations used the word to distinguish themselves from Euro-American settlers. James Fenimore Cooper brought the word into wider use in his 1823 novel, “The Pioneers.”

              The word’s origin is important, but no matter where historians and linguists manage to finally trace it, there’s no doubt that for the larger part of American history it has been viewed and used as an insult. Goddard points out that one can accept his theory of the term and still oppose the Redskins mascot without any contradiction.

              The redskin stands apart from other controversial mascots because it is recognized as an epithet in addition to a caricature. The pervasive use of Indian imagery in American sport is crucial to properly understanding the redskin, though.

              There are lots of human mascots in the United States: cowboys, Vikings, crusaders, pirates, Trojans, saints, Spartans, senators and the more animate Fighting Irish, Celtics and Flying Dutchmen. Beyond a scattering of Gaelic-themed nomenclature, though, the use of living ethnic groups — as opposed to the nicknames denoting vocation or ancient history — is generally considered to be poor form, if not entirely unthinkable (the Dallas Jews, for example, or the Kansas City Chicanos).

              Contrast this with the abundance of Native likenesses. At the high school, college and professional levels, there have been thousands of Indian mascots, encompassing specific tribal names, expressions of a warrior ethos and, finally, as in the case of the Washington football franchise, terms of contempt. (Add to the list vehicles, food and clothing lines.)

              Such abundance of Native likenesses is no accident. Nearly absent from debate about mascots is the fact that Indian nations were colonized by the United States, leading not only to relationships of disparate power, but also to the fascination with the natives common to all colonial projects and the desire of the colonizer to maintain control of the historical and contemporary narratives of their encounter.

              Indian mascots aren’t fun-loving objects of admiration or a mere articulation of innocent fandom. Nor are they a legitimate attempt to “honor” Natives (a deed best accomplished, in any case, by listening to them rather than informing them what type of altruism they should accept — or, better yet, by supporting the implementation of treaty rights). Fans can absolutely root for Indian mascots without malice, but there is no escaping the fact that on a broader level those mascots are remnants of a colonial need to name, govern and define. It is pointless to reduce the issue to individual intent when the problem is institutional.

              If we are fully to make sense of the Redskins controversy, then, we need to remove the conversation from conventional sites of multicultural politics and situate it in analysis of colonialism and its enduring legacies.


              Whenever I teach Native literature, the subject of mascots arises. Most Americans encounter Native politics through the issue. It is unfortunate, because greater questions exist about sovereignty, self-determination, resource appropriation, repatriation and decolonization.

              It is therefore doubly unfortunate that discussion of mascots is usually delinked from those greater questions. When my students invoke mascots, I try to offer a perspective wider than matters of representation and sports culture. Many are comfortable debating racism (especially those who believe it doesn’t exist), but most have no ability to question the legitimacy of the United States as a steward of indigenous territories.

              Such questioning is of great import in understanding the vileness of the redskin. Without it, we are left with decontextualized lip-flapping from talking heads and radio jocks. They point out that tribes participate in the handling of mascots and that many people of color support their retention. These arguments are true. They are also largely meaningless.

              Even in expressing support for various Indian mascots, tribal leaders emphasize the importance of decolonial struggle. The Confederated Tribes of Siletz Indians, for instance, responded to a ban on Indian mascots in Oregon by reaffirming their struggle against “the real issues of racism.” In other words, banning Indian mascots doesn’t adequately address the underlying logic that gives rise to the mascots in the first place.

              Responding to the same ban, The Confederated Tribes of Grand Ronde announced, “The Tribe is very disappointed that they’ve trampled our sovereignty and have ignored something that our Tribes in Oregon have been calling for for years, which is curriculum that accurately describes Oregon’s Native history.”

              Both nations appear to believe that bans on mascots are a pretext for ignoring Indian voices. (Of course, one should never presume that tribal leadership always reflects the will of the entire tribe.) Then again, other nations actively protest mascots, connecting them to historical injustices. The Oneida of New York has proclaimed, “The word ‘redskins’ is deeply hurtful to Native Americans. It is what our people were called as our lands were taken. It is the insult Native American parents heard as their children were taken.”

              I’m amused by the sudden interest in Native feedback whenever the topic arises. While it would seem intuitive to seek the opinions of those directly affected by a particular issue, such is not often the case with people of color, who are constantly berated and patronized in the absence of their input. Indeed, the opinions of people of color seem to matter most when they support positions that absolve white folks of complicity in racism.

              No matter who says what about Indian mascots, one need only observe their popularity and endurance to realize that they occupy a special position in the American imagination. Regrettably, it is a colonial imagination, emerging only in relation to the Indians it has invented and must control in order to survive.


              It is fitting that the redskin resides in Washington, D.C., site of so many treacherous promises and genocidal policies. No place better exemplifies the symbolic value of mythologized Indians to the making of the United States.

              In moments of magnanimity, we can read the Redskins controversy as an allegory of slovenly acquiescence to corporate power. In more somber times, we can discard the allegory. As with military worship, fashion choices and product loyalty, many sports fans tether their identities to a specific brand and thus to a type of commerce they only passively influence. These attachments can benefit consumers psychologically, but rarely economically, for they manipulate us into assuming illusory feelings of control.

              Indian mascots are more serious than soft drink preferences, however. They are products of an American will to name what has been conquered and to maintain power through a refusal to reconsider traditions of naming. Replacing Indian mascots such as the redskin with more benign characters represents a threat much greater than a change of name or color. It indicates a shift of consciousness from one of colonial privilege to the imminence of tribal autonomy.

              Indian mascots aren’t innocuous. Their endurance illuminates angst more clearly than any purported adulation of Natives. What will America become, after all, if the majority is forced to soften its vise grip on the images by which its identity is constituted? (That most people are unaware of these foundations of majoritarian identity only increases the fervor in support of retaining Indian mascots.)

              To those who tenaciously support the redskin, I humbly offer this bit of unsolicited advice: If your sense of self is so tied into a mascot that to lose the mascot would be paramount to a personal insult or a historical betrayal, then might I suggest a deeper engagement with basketball? No wizards or knicks or trail blazers or 76ers will be upset by your devotion to a corporate logo.

              Steven Salaita is an associate professor of English. He tweets at @stevesalaita.MORE STEVEN SALAITA

            • ghwelker
              http://www.laprogressive.com/history-of-los-angeles/?%20utm_source=LA+Progressive History of Los Angeles Courtesy: Museum of Natural History W e Angelenos were
              Message 6 of 19 , Oct 2, 2013


                History of Los Angeles

                Courtesy: Museum of Natural History

                We Angelenos were never supposed to be here.

                In an 1868 essay considered so powerful it was taught to schoolchildren for a century, writer and economist Henry George predicted that California would become one of the most prosperous places on earth. San Diego was destined to become a major destination. Oakland’s docks would grow to rival those of “Jersey City, if not of Liverpool.” San Francisco, he wrote, would become perhaps the greatest city in North America, without a rival “for a thousand miles north and south.”

                And Los Angeles?

                George never mentioned the place.

                It seems like a glaring omission today. But post-Civil War Los Angeles was small and lacked a natural harbor. No sensible person would think that such a place could have a grand future.

                And yet we—more than 10 million of us (and that’s just counting LA County)—are here and not going anywhere, a hard fact to which much of the world still hasn’t reconciled itself.

                I thought of George’s essay, and the great surprise that is LA, as I visited “Becoming Los Angeles,” a highly anticipated new 14,000-square-foot exhibition at the Natural History Museum of Los Angeles County, in Exposition Park, next door to the Coliseum and a glorious rose garden.

                “Becoming Los Angeles” has many fascinating pieces (slapstick comedy director Mack Sennett’s camera; maps of the LA River’s abrupt change of path in 1825; the table upon which the Treaty of Cahuenga, which ended the Mexican-American War here in Alta California, was signed). And it is full of important information about how our land’s history was shaped by cattle. Cows should love the exhibit.

                But for anyone looking for a coherent narrative of LA, “Becoming Los Angeles” is a disappointment. It offers a familiar litany of events—first the Indians, then the Spanish, then the Mexicans, the Americans, the railroad, the oil, Hollywood, aerospace—without connecting them to today’s city. The exhibit focuses on big, non-human factors—geography and land and animals (there is a life-size cow and a life-size grizzly bear) and big machines and infrastructure. But it fails to explain the special appeal the place has had for one very important animal: humans.

                History of Los Angeles

                Courtesy: Museum of Natural History

                One curse of being from Los Angeles is being defined—lazily—by others. We are, take your pick, La-La Land, hopelessly laidback and apathetic; a playground for Lindsay Lohan and other brainless celebrities; a fallen paradise of nightmarish riots and hillside fires; or a thoughtless metropolis of water thieves and air polluters. All these stories say much more about the mindset of the storytellers: Since at least Henry George’s days, we Angelenos haven’t fit the mold, the plans and visions of what should be—so we must be the ones who are wrong.

                The LA stories that have been imposed on us tend to portray this place—which is really a diverse and sophisticated confederation of hundreds of small villages—as one giant circus. Sometimes, we are victims of global or ideological or industrial forces. In other stories, we are samples in somebody’s database of demographics, stick figures to serve a marketing or political narrative under which a Salvadoran nanny and the Dodgers Hall of Fame announcer Jaime Jarrín must think the same way.

                This state of affairs is partly our own fault. We Angelenos have been too busy developing plot points for others to come up with stories of ourselves. So when local institutions like the Natural History Museum tell the LA story, they have little to fall back on. The exhibit concludes with a quote from mid-century LA writer Carey McWilliams describing the city as a place where “the American people were erupting, like lava from a volcano.” But the exhibit itself never shows us the people erupting or offers an explanation of what truly distinguishes LA.

                Instead, the exhibit takes a narrow approach, dispassionately laying out a series of events that serve the fashionable notion that Los Angeles is unnatural. We’re told that cow poop spread non-native plants, that oil extraction polluted the land, and that boosters somehow convinced people to settle on that land. All of this—naturally or unnaturally, depending on your point of view—raises the faux-profound question of the moment: Is this place sustainable? And we all know what the answer to that is supposed to be.

                If you want an earful about how Southern California is doomed, just bring up LA in a café built on landfill in earthquake-prone San Francisco or in a bookstore on that overpopulated flood plain known as Manhattan.

                The standard case against L.A. among the liberally minded is twofold:

                • that it’s been ruined because of overdevelopment and sprawl, and
                • that L.A.’s demographics and diversity make it too hard to fix these problems.

                Of course, the idea that diversity and growth are going to destroy LA is as enduring as LA itself. As an Angeleno, I find it fun, and comforting, to go back and read old books and journalism about LA’s inevitable disintegration into murderous, poor, and maleducated tribes. (I highly recommend Mike Davis’ preposterousCity of Quartz for a good laugh along these lines.)

                No one ever seems to admit that today’s reality keeps proving the doomsayers wrong. As Los Angeles has grown larger and more diverse, it has become—by all statistical evidence—safer, less polluted, better educated, and more livable. If the rest of California could stop chanting “Beat LA” for a moment, they might take a look around our town and learn something from us, especially about how to make serious investments in the future. Angelenos keep voting to tax themselves to pay for billions in new schools and train lines for generations to come.

                Of course, a new narrative of LA shouldn’t stop with this good news. As pretty as we are, we have plenty of flaws. For one thing, we are, fundamentally and literally, a city of losers. We are people, or descendants of people, who lost at politics, commerce, love, family, or religion someplace else. (I’m one such loser—descended from Okies who had to flee the Dust Bowl and a great-grandfather who came West after a Midwestern business failure.) All of the booms covered in “Becoming Los Angeles”—railroads, agriculture, oil, aerospace, war manufacturing—ended in bust. We stuck around anyway. When you lose in Los Angeles, the sun will still be shining.

                We’re still good at losing. LA’s unemployment rate is significantly higher than the state’s, and we have relatively high rates of bankruptcies and business failures. Maybe that’s why this city is so obsessed with winning (Go Lakers!) and keeping up appearances. We’ll tell you we’re having a great day when we aren’t. And many of us endure long working hours and brutal commutes by summoning the ancient stage adage that the show must go on.

                joe mathewsWhy should developing a coherent narrative about a place so rich in human story be so hard? We could stake a claim to being The Enduring City, in the good and bad senses of that word. Or perhaps The Surprise City, since we weren’t supposed to be here.

                But the best choice would be The Human City, a true reflection of our species in all its artifice and ambition: complicated, irrational, creative, crazy, grandiose, glorious, sublime, corrupt, maddening—and still too much a stranger to itself.

                Joe Mathews
                CityWatch LA

              • ghwelker
                http://www.laprogressive.com/heartland-native-communities/?%20utm_source=LA+Progressive boom river Crossing the Missouri River I t was just a matter of time
                Message 7 of 19 , Oct 2, 2013


                  boom river

                  Crossing the Missouri River

                  It was just a matter of time before “man camps” would pose a threat to sacred native lands and bring sexual violence, prostitution, and increased drug traffic into the heartland of Native culture in North and South Dakota. As the proposed TransCanada Corporation oil pipeline that will run from Canada, North Dakota, eastern South Dakota, and Nebraska slouches towards reality, vulnerable populations of the Yankton, Rosebud and Cheyenne River reservations will bear the brunt of increased assaults and predation. This is not a theoretical threat. On a visit to the Bakken oil fields and Williston in North Dakota last summer, it was clear that man camps, temporary housing for oil pipeline workers, were bringing an influx of male population growth and not all of the men were nice guys.

                  While camping at Theodore Roosevelt National Park in the summer of 2012, I had an armed female park ranger explain that she could no longer safely walk the streets alone in Dickinson. She wasn’t exaggerating.

                  ditch debris

                  Ditch debris

                  Acting on a tip from the ranger, I took a drive up to Williston, the heartbeat of the oil boom, and the bowels of criminality. Winding through the Little Missouri National Grassland along State Highway 85, it was obvious that the formally peaceful, clean countryside was now a cesspool. Used condoms, liquor bottles, food wrappers, rags, clothing, and other human debris filled ditches and fouled fields.

                  Three of the busiest oil-producing counties — Williams, McKenzie and Mountrail — had “disturbing increases in violent crime in 2012,” said North Dakota Attorney General Wayne Stenehjem.

                  Stenehjem cited aggravated assaults, rapes, human trafficking and organized criminal enterprises.

                  Rapes increased 17 percent statewide from 2011 to 2012, while aggravated assaults increased 3 percent. Statistics aren’t kept on human trafficking; however, Stenehjem said law enforcement officers have said the practice of people forcing others into prostitution is a growing issue in the state. Officers also have seen increasing evidence of organized criminal enterprises in drug cases.

                  boomtown shack

                  Shacks like these are dumping grounds for used condoms, empty liquor bottles, underwear and other unmentionables

                  The statistics in the North Dakota Uniform Crime Report from 2012 show that the 7.2 percent increase in overall crime included 23,647 arrests of men for everything from forcible rape, drug abuse, prostitution, and “other” sexual offenses.

                  Recognizing the threat to the indigenous population’s already precarious way of life, a conference is planned for August 16 -17, 2013 at the Fort Randall Casino on the Yankton Sioux Reservation to promote awareness of the negative influences present in the man camps.

                  The conference “Protect the Women & Families from Keystone XL Violence” will include panelists and speakers on the impact of development on Native families in the Bakken Range in North Dakota; assault statistics on Native women in Indian country; and Department of Justice representatives speaking on vulnerable populations.

                  Winona LaDuke, an environmentalist and economist of Anishinaabe descent, will be one of the keynoters discussing “Predator Economics.”

                  A site visit is planned to Colome, SD in the heart of Native Country — 66 miles from Rosebud, SD; 63 miles from the Lower Brule, SD; 67 miles from Fort Thompson, SD, and 76 miles from Lake Andes, SD. A Native blogger writes:

                  Think about it. If President Obama signs the Presidential Permit approving TransCanada’s application to build their death project, there will most likely be a man camp established in the Colome, SD area with at least 600 roughnecks from all over the country staying there… The Milks Camp, Bull Creek and Ideal Communities are near the small town of Colome, SD. We have vulnerable women and children. What do you think is going to happen when we have an influx of wealthy strangers who lack integrity?

                  Faith Spotted Eagle, an Ihanktonwan Dakota elder from the Brave Heart Society and the Ihanktonwan Treaty Council and one of the organizers of the conference, said the information from this conference would mobilize communities to fight the crime that money and oil brings, while promoting safety for women, children and the community. “Tribal leadership needs to be educated on what the man camps can be like,” she said.

                  georgianne nienaberIn reference to man camps in North Dakota oil country, Linda Thompson, director of First Nations Women’s Alliance of North Dakota, emphasized how the camps brought a huge amount of men into the communities. Sexual assaults, sex trafficking, and concealed weapons permits have gone up, she said.

                  For more information, the complete press release is available at Last Real Indians.

                  Georgianne Nienaber

                  Republished from Huffington Post with the author’s permission.

                  Photos: Georgianne Nienaber

                  Monday, 5 August 2013

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                • ghwelker
                  Message 8 of 19 , Oct 4, 2013

                    URL: http://hosted.ap.org/dynamic/stories/U/US_TRIBAL_RECOGNITION?SITE=AP&SECTION=HOME&TEMPLATE=DEFAULT&CTIME=2013-08-25-18-55-37#94670909-9e8c-4ae8-8e50-a91923338329

                    By MICHAEL MELIA 
                    Associated Press


                    KENT, Conn. (AP) -- His tribe once controlled huge swaths of what is now New York and Connecticut, but the shrunken reservation presided over by Alan Russell today hosts little more than four mostly dilapidated homes and a pair of rattlesnake dens.

                    The Schaghticoke Indian Tribe leader believes its fortunes may soon be improving. As the U.S. Interior Department overhauls its rules for recognizing American Indian tribes, a nod from the federal government appears within reach, potentially bolstering its claims to surrounding land and opening the door to a tribal-owned casino.

                    "It's the future generations we're fighting for," Russell said.

                    The rules floated by the Bureau of Indian Affairs, intended to streamline the approval process, are seen by some as lowering the bar through changes such as one requiring that tribes demonstrate political continuity since 1934 and not "first contact" with European settlers. Across the country, the push is setting up battles with host communities and already recognized tribes who fear upheaval.

                    In Kent, a small Berkshires Mountains town with one of New England's oldest covered bridges, residents have been calling the selectman's office with their concerns. The tribe claims land including property held by the Kent School, a boarding school, and many residents put up their own money a decade ago to fight a recognition bid by another faction of the Schaghticokes.

                    Members of the state's congressional delegation also have been in touch with the first selectman, Bruce Adams, who said he fears court battles over land claims and the possibility the tribe would open its own businesses as a sovereign nation within town boundaries.

                    "Everybody is on board that we have to do what we can to prevent this from happening," he said.

                    The new rules were proposed in June by the Bureau of Indian Affairs, which invited public comment at hearings over the summer in Oregon, California, Michigan, Maine and Louisiana. President Barack Obama's administration intends to improve a recognition process that has been criticized as slow, inconsistent and overly susceptible to political influence.

                    Federal recognition, which has been granted to 566 American tribes, is coveted because it brings increased health and education benefits to tribal members in addition to land protections and opportunities for commercial development.

                    Tribes have been pushing for years for Congress or the Interior Department to revise the process.

                    "I am glad that the Department is proposing to keep its promise to fix a system that has been broken for years, leaving behind generations of abuse, waste, and broken dreams," wrote Cedric Cromwell, chairman of the Mashpee Wampanoag Tribe in Massachusetts, which was recognized in 2007.

                    The new rules will create tensions for host communities and some recognized tribes, according to Richard Monette, a law professor and expert on American Indian tribes at the University of Wisconsin. Tribes along the Columbia River in Washington state, for instance, will be wary of a new tribe at the river's mouth gaining recognition and cutting into their take of salmon. Tribes elsewhere fear encroachment on casino gaming markets

                    "This is a big issue throughout the whole country," Monette said.

                    The salmon-harvesting Muckleshoot Indian Tribe in Washington state argues the new rules seem to lower the threshold for recognition. Tribal chair Virginia Cross wrote to the Interior Department that the changes, if approved, would lead to acknowledgment of groups of descendants who "have neither a history of self-government, nor a clear sense of identity."

                    In Connecticut, recognition has meant an entry into lucrative gaming markets. Russell, 67, said his 100-member tribe wants its own casino but not on its 400-acre reservation ringed by the Appalachian Trail. A business consultant for the tribe, Bill Buchanan, said it has spoken with potential investors and, assuming it wins recognition, would like to swap some land, team up with one of Connecticut's bigger cities and perhaps build a casino along a highway.

                    A rival faction of the tribe, the Schaghticoke Tribal Nation, is hoping the new rules breathe life into its own parallel bid for recognition. The larger STN had the backing of Subway founder Fred DeLuca, who was interested in building a casino in Bridgeport, and it won recognition in 2004. But that decision was reversed after state officials argued the tribe had gaps in evidence related to its historical continuity.

                    U.S. Sen. Richard Blumenthal said Connecticut's congressional delegation is united against changes that he said would have far-reaching ramifications for several towns and the entire state.

                    "Our hope is we can dissuade officials from proceeding with a regulatory step that would be very misguided because it would essentially eviscerate and eliminate key criteria," Blumenthal said.

                    Supporters of the rule change say it helps to remove unfair burdens. Judith Shapiro, an attorney who has worked with several tribes on recognition bids, said some have lost out because records were lost or burned over hundreds of years, and any tribe that was still together by 1934 had overcome histories of mistreatment and pressure to blend in with mainstream society.

                    But Nicholas Mullane, the first selectman in North Stonington, Conn., questions whether a Connecticut tribe whose members have played in the local little league and joined local churches should have the same standing as others. He is preparing to fight a renewed recognition bid by the Eastern Pequots, who have a small state-issued reservation in town.

                    "It's not like somebody in the West where you have a huge reservation and a government and they meet regularly," he said.

                    The Schaghticoke reservation dates to the mid-1700s, but it has been carved up to a tenth of its original size. As recently as 1960, Russell said, the town fire department would come out to burn down homes on the reservation when tribal members died to prevent others from occupying them.

                    When Russell's own house burned down in 1998, however, the townspeople from across the Housatonic River helped him to rebuild. Russell, who grew up hunting and fishing on the reservation, said if the tribe wins recognition it can work something out with the town on the land claims.

                    "That's what I want them to understand," he said. "We're not the enemy."

                  • ghwelker
                    http://a merica.aljazeera.com/articles/2013/10/5/obama-says-red-skinsownersshouldthinkaboutchangingteamname.html redskins helmet Washington Redskins helmets
                    Message 9 of 19 , Oct 7, 2013

                      redskins helmet
                      Washington Redskins helmets lay on the ground during a game against the Oakland Raiders on Sept. 29, 2013 in Oakland, California.Ezra Shaw/Getty Images

                      President Barack Obama says he would "think about changing" the Washington Redskins' name if he owned the football team on Friday, as he waded into the controversy involving a word many consider offensive to Native Americans.

                      Obama, in an interview with The Associated Press, said team names such as the Redskins offend "a sizable group of people." He said that while fans get attached to the names, nostalgia may not be a good enough reason to keep them in place.

                      "I don't know whether our attachment to a particular name should override the real legitimate concerns that people have about these things," he said in the interview, which was conducted Friday at the White House.

                      An avid sports fan who roots for his hometown Chicago Bears, Obama said he doesn't think Washington football fans are purposely trying to offend American Indians.

                      "I don't want to detract from the wonderful Redskins fans that are here. They love their team and rightly so," he said.

                      But he appeared to come down on the side of those who have sharply criticized the football team's name, noting that Indians "feel pretty strongly" about mascots and team names that depict negative stereotypes about their heritage.

                      The team's owner, Dan Snyder has vowed to never abandon the name.

                      "I think that the Redskins fans understand the great tradition and what it's all about and what it means,'' he told USA TODAY in May.   

                      NFL Commissioner Roger Goodell said last month that the league should pay attention to those offended by the name, a subtle change in position for Goodell, who had more strongly supported the name in his previous statements this year.

                      Lanny J. Davis, an attorney for the Redskins, said the team's fans don't intend to "disparage or disrespect" anyone.

                      "The name `Washington Redskins' is 80 years old. It's our history and legacy and tradition," Davis said in an emailed statement in which he also identified himself as an Obama supporter. "We Redskins fans sing `Hail to the Redskins' every Sunday as a word of honor, not disparagement."

                      The Redskins' name has attracted a fresh round of controversy in recent months, with local leaders in Washington calling for a name change and some media outlets refraining from using the name. The name is the subject of a long-running legal challenge from a group of American Indians seeking to block the team from having federal trademark protection.

                      Opponents of the Redskins name plan to hold a symposium Monday at the Washington hotel hosting the NFL's fall meeting.

                      "We really appreciate the president underscoring what we've been saying," said Ray Halbritter, leader of the Oneida Indian Nation, a tribe from upstate New York that's been campaigning against the name. "There's just no place for a professional football team to be using what the dictionary defines as a racially offensive term."

                      Halbritter said the NFL and Snyder could "borrow a page from the president" and use a decision to change the team's name as a "teachable moment."

                      Despite the controversy, an AP-GfK poll conducted in April showed that, nationally, "Redskins" still enjoys wide support. Nearly 4 in 5 Americans don't think the team should change its name, the survey found. Only 11 percent think it should be changed, while 8 percent weren't sure and 2 percent didn't answer.

                    • ghwelker
                      http://www.cnn.com/2013/10/07/us/washington-redskins-name/index.html?hpt=hp_bn1 Watch this video Obama to Redskins: Change name STORY HIGHLIGHTS • Washington
                      Message 10 of 19 , Oct 8, 2013


                        Watch this video

                        Obama to Redskins: Change name

                        STORY HIGHLIGHTS
                        • Washington Redskins have had their name for 80 years
                        • President Barack Obama suggested a name change might be in order
                        • NFL commissioner changed his tone, says the league has to listen
                        • Team owners did not attend symposium; tribe hopes controversy will create momentum

                        Washington (CNN) -- President Barack Obama has weighed in. The pro football commissioner, has too. And now, a Native American tribe hopes recent attention to controversy surrounding the name of Washington's National Football League team will provide the momentum needed to get it changed.

                        As NFL executives arrived in the nation's capital for their annual fall meeting on Monday, the Oneida Indian Nation held a symposium in town to discuss their campaign to find a new name for the Washington Redskins after 80 years.

                        "We are asking the NFL to stop using a racial slur as the name of Washington's football team," said Oneida Indian Nation Representative Ray Halbritter.

                        The "Change the Mascot" campaign launched last month with a string of radio ads airing in Washington and cities where the Redskins play this season.

                        Halbritter: 'R-word' is a racial slur
                        Obama weighs in on NFL Redskins name
                        Magazine bans Redskins' name

                        The NFL executives were invited to the symposium, but Halbritter said none attended.

                        In an interview with the Associated Press last week, Obama said if he were the owner of the Redskins and he knew the name was "offending a sizable group of people," then he would "think about changing it."

                        Halbritter began his remarks by thanking the president for weighing in.

                        "As the first sitting president to speak out against the Washington team name, President Obama's comments over the weekend were nothing less than historic," Halbritter said. "Isn't that the real issue? No matter what the history of something is, if it's offending people, then it's time to change it. And this is a great time to do it."

                        Obama on the Redskins

                        A Washington Post poll from June indicated that two-thirds of people who live in the D.C. metropolitan area didn't want the Redskins to change their name, but more than eight in 10 said it wouldn't make much of a difference to them if the name were changed.

                        Last month, NFL Commissioner Roger Goodell, who had previously expressed support for the team mascot, changed his tone on the "The LaVar Arrington Show with Chad Dukes" on 106.7 The Fan in Washington.

                        "I want all of us to go out and make sure we're listening to our fans, listening to people of a different view, and making sure that we continue to do what's right to make sure that team represents the strong tradition and history that it has for so many years," Goodell said.

                        The NFL confirmed on Monday that it would meet with Oneida leaders.

                        But Redskins owner Dan Snyder has steadfastly refused to consider it, telling USA Today last spring that he will "NEVER" change his team's name, even if they lose an ongoing federal trademark lawsuit that would stop the NFL team from exclusively profiting from the Redskins name.

                        In addition to the federal trademark lawsuit, a group of U.S. lawmakers drafted a bill last spring to cancel trademark registrations that use the name "Redskins." Two of them, Democrats Rep. Eleanor Holmes Norton of the District of Columbia, and Rep. Betty McCollum of Minnesota attended Monday's forum to voice their support.

                        D.C. council member pushes name change for Washington Redskins

                        McCollum, who is co-chair of the Congressional Native American Caucus, said the use of the Redskins name is "exploitation perpetrated for profit by the NFL and Dan Snyder's football business."

                        "Mr. Snyder, change the mascot. End this ugly history and tradition of your team's racial slur. Pick a new mascot. Pick one that offends no one, hurts no one, dehumanizes no one. It is time to put dignity and respect for native American people ahead of your profits," McCollum said.

                        Snyder did not respond to a request for comment from CNN.

                        But Redskins attorney Lanny Davis said Halbritter is being "selective in his outrage," citing other teams named after Native Americans who are not targeted in the "Change the Mascot" campaign.

                        "Why is he not protesting the Atlanta Braves Tomahawk Chop, or President Obama's hometown Chicago Blackhawks?" Davis said.

                        While Halbritter said that there are certain Native American names that "can be unifying and respectful," he maintains that the Redskins name is "a dictionary defined racial epithet," that shouldn't be used to "sell a national sports team to America or to the rest of the world."

                        Washington Redskins' owner: 'We will never change the name of the team'

                        "Washington's continued use of the current team name is not just a slur against one group of people, it has demonstrable and serious public policy cultural educational, public health ramifications for our entire country," Halbritter said.

                        Critics argue that the Redskins' name is based on a historically offensive slur and presents negative identity issues for Native Americans, a community already distressed by a slew of public health and social crises including high rates of poverty, diabetes, and suicide.

                        Dr. Michael Friedman, a clinical psychologist who attended the forum, called Snyder's refusal to consider calls for a name change "textbook bullying."

                        "Experimental study after experimental study shows that if you bring a Native American person into an experimental situation and you show them an image of a Native American mascot, their self-esteem goes down, their faith in their community goes down, their feeling that they can achieve goes down," Friedman said.

                        But Davis said Friedman is ignoring other data that shows Native Americans are not insulted by the name.

                        "I ask him, since there's no intent to disparage or disrespect - and I certainly respect those, and am sorry for those, who are offended - why is he selecting the Washington Redskins? Does he see the Tomahawk Chop of the Atlanta Braves fans? They're doing that not out of disrespect. They love the Atlanta Braves."

                        Other at the forum, like Norton, said the intent behind keeping the name doesn't matter.

                        "I want to say this to Redskins fans. No one blames you for having used a name that was always used as this team. They will only blame you if you continue to use it and if you use it will impunity," she said.

                        The NFL Redskins were in Boston before the Washington franchise was born in 1933.

                        Braves reject 'screaming Indian' logo

                      • ghwelker
                        On Pine Ridge Reservation, the government shut-down means that as of Friday October 11th the commodity and WIC (Women Infants and Children) programs will no
                        Message 11 of 19 , Oct 15, 2013

                          On Pine Ridge Reservation, the government shut-down means that as of Friday October 11th the commodity and WIC (Women Infants and Children) programs will no longer be distributing food.  It means that the families, children, and elders who depend on this program will not have food. It means that 26 other programs will close and 220 people will lose jobs in an area where unemployment already stands at 80%.

                          “Children and families will go hungry without those programs” said Mason Big Crow, Oglala Sioux Treasurer. Already children and elders go without food on a regular basis and are now facing the prospect of more prolonged periods of hunger. 

                          Yesterday a mother who is trying to care for her children and an extended family of 11, called to ask about food. When I asked if a food order the following day would help, she said quietly that they would get by. I pressed on to ask what they were having for dinner and almost inaudibly she said “rice.”

                          The Lakota people need One Spirit to stand with them. The list of broken promises from government keeps getting longer for these people too often forgotten.

                          Help provide where others fail.

                          Donate now and spread the word – on this Columbus Day, let's remember the first Americans. 

                          Food Delivery is scheduled for:
                          Saturday, October 26

                          If you would like to sponsor food for a particular family or elder, the last day to submit food orders is:
                          Friday, October 18

                          If you would like to donate to the many people who don't have sponsors but desperately need food, we will need to order based on available funds by: Saturday, October 19

                          Please email your food selections to Diane Capalario and Donna Herlihy.



                          Payments can be made online from the ONE Spirit website with PayPal or by mail to:
                          ONE Spirit
                          PO Box 3209
                          Rapid City SD 57709

                          If you have any questions about the food program, ordering or delivery, please contact Dusty Ruth at:

                        • ghwelker
                          http://xuanfa.net/buddha-dharma/transitions/mystery-of-the-self-made-mummy/ Mummy of Tibetan monk Mummy of Tibetan monk Spirithouse in Tibet where mummified
                          Message 12 of 19 , Oct 16, 2013

                            http://xuanfa.net/buddha-dharma/transitions/mystery-of-the-self-made-mummy/Mummy of Tibetan monk

                            Mummy of Tibetan monk

                            Spirithouse in Tibet where mummified monk was found

                            Spirithouse in Tibet where mummified monk was found

                            High in the mountains of Tibet, 12,000 feet above sea level, a small spirit house stands alone on a wind-swept ledge. Inside, is a corpse, but a corpse like no other. Believed to be centuries old, it has never decayed. Locals worship him like a God, so who was he? What was his secret? Could it be true, as some locals say, that this man actually mummified himself.

                            An International group of scientists will try to uncover the truth. Their journey will reveal the strange power of meditation, secret rituals and the fine line between science and the supernatural. Professor Victor Mair, an anthropologist from the University of Pennsylvania and a renowned expert in Buddhism will lead a team including Professor Margaret Cox, a forensic anthropologist and Bruno Tonello the lead radiographer. The mummy is located close to one of the world’s most sensitive international regions – the border between India and China. Access to the site will be restricted and they will only have a few valuable hours to conduct their tests.

                            For a thousand years, Buddhist monks have gathered in these remote, inaccessible valleys to study the great wheel of rebirth and the art of dying. Ancient Tibetan manuscripts describe how they would tap into the long-lost secrets of the human mind.
                            The mummified body of this Tibetan man was discovered purely by chance, when two Indian border patrol officers were sent to repair a road, in the Spiti Valley, damaged by an earthquake.

                            When the team finally reach the remote spirit house and see the mummy for the first time, they are amazed at how well preserved the body appears to be. All the more so, as there is no evidence of traditional embalming techniques.

                            The team are puzzled by the odd posture of the mummy and hope that X-Rays might help them decide if the position had been adopted before death, or post-mortem. The curvature of the spine and the general posture pointed to the life of a monk. Each day of that life would have begun with the chanting of the sacred texts, hour after hour they would recite religious verses, known as mantras. Even as a boy he would have learned to control his thoughts through simple meditation. But few monks would attempt to master the most powerful, the most dangerous Tibetan mental disciplines. Does the mummy’s severe posture suggest that he was pursuing these disciplines when he died? And what role did the strange fabric belt play?
                            Since ancient times, monks have used meditation cords, or belts to hold their bodies in difficult yogi positions. But the position of the mummy’s cord, around the neck, was very difficult to explain.

                            The team return to England to continue their tests in the laboratory, but Victor remain behind and visits one of the oldest sects of Tibetan Buddhism. The Nyingmapa are the guardians of the most secret forms of tantric meditation. He has a meeting with the Spiti Tulku, the spiritual Leader of the group and a master of tantric meditation. Victor asks him about the strange posture of the mummy and is told that the belt helps him maintain the sage posture, with the knees drawn up to the chest. The Tulku also suggests that the monk may have been practising one of the highest forms of mediation called zolk-shun. These advanced yogic postures also employed a meditation belt to free the body and travel deep into the mind. These techniques are believed to create immense physical power, so powerful and dangerous that a master would only pass them on verbally to one monk at a time. It is also said that a practitioner of zolk-shun can harness his mind in remarkable ways at the moment he dies.

                            In Boston, Dr. Herbert Benson of the Harvard Medical School is conducting experiments on Buddhist monks from Tibetan monasteries to asses the effects of meditation on the body’s metabolism. His research has provided a remarkable insight into the ways the mind can alter the functioning of the body. He has found that even with simple meditation, the monks can decrease their oxygen consumption by 60%. Monks practising Tumo, the yoga of inner heat, could increase their skin temperature to a point where, in an environment of 40°F and wrapped in ice-cold wet sheets, they could increase their body temperature to a level where the sheet would steam and dry out.

                            Victor considers the possibility that if the monks can dry an icy wet sheet with heat visualisation techniques, then maybe the mummy had sufficient power to do the same, but dry out his body.
                            Victor would finally fit the pieces of the puzzle together, not in Tibet, but in Japan. The Japanese Buddhist monks have long performed rituals of self-sacrifice to ease the burdens of their people. Tetsu Munki is venerated, to this day, for his extraordinary acts of suffering on behalf of his community. His 200 year old body is mummified in the local temple. Next, Victor travels to see the mummy of the revered Buki. His body, like that of the Tibetan monk, has been preserved without any embalming treatments. Local monks claim that he mummified himself. He starved himself by eating only tree bark and nuts, for three years. He climbed into a wooden box, where he meditated for days. As his life ebbed away, the box was buried. 60 years later, the box was reopened to reveal the mummy. It is believed that the fasting caused his internal organs and muscles to shrink, thus destroying the bacteria in his intestines. With no microbes to eat away at his corpse, Buki’s body was preserved.

                            Shortly after this, Victor receives news from England. The carbon 14 tests have revealed the Tibetan mummy dating back to the year 1475. Making it 500 years old, much older than the Japanese mummy. It also revealed high nitrogen levels suggesting the monk was extremely mal-nourished when he died. A fact that fits in with the theory of the Japanese mummy. Finally, Victor is to learn, that prior to the Chinese Cultural Revolution, there were hundreds of such mummies, but when the Chinese leaders ordered their desecration, the Tibetan people chose, instead, to cremate them

                          • ghwelker
                            https://www.facebook.com/photo.php?v=10153425543350425 by Nu Heightz Cinema #AbolishColumbusDay THE TRUTH ABOUT CHRISTOFER COLON (Christopher Columbus) by Gray
                            Message 13 of 19 , Oct 16, 2013


                              by Nu Heightz Cinema

                              THE TRUTH ABOUT CHRISTOFER COLON (Christopher Columbus) 

                              by Gray Wolf

                              Many people are very much against Columbus having his own holiday. They feel Columbus Day should be abolished, and that his true history should be well exposed to the public. If you don't know why that is, I highly recommend you thoroughly research the mans history. Here are a few random facts as well as a few quotes of his I've come across in my research..

                              For starters, did you know, the real reason Columbus was 'sailing the ocean blue' was because he raped the 13 year old daughter of a Spanish Duchess? They couldn't kill him without angering the Italian court, so Queen Isabella just sent him on a mission they didn't think he would return from. It is also ON PUBLIC RECORD that he rewarded his soldiers by giving them Native to rape,and Eat. At times, they would make an example of a Native by cutting his hands off and tying them around his neck, then telling him to go and 'share the message' with the rest of his tribe. Other times they would go and massacre an entire village, unconcerned with the age of their victims. (It's no wonder the 'elite' gave him a holiday..)

                              When Columbus first came ashore and was greeted by the Arawak native Americans with smiles, gifts and food, he wrote in his log:

                              “They brought us parrots and balls of cotton and spears and many other things … they willingly traded everything they owned … They do not bear arms, and do not know them, for I showed them a sword, they took it by the edge and cut themselves out of ignorance. They have no iron. Their spears are made of cane … They would make fine servants … With fifty men we could subjugate them all and make them do whatever we want.”

                              From the very outset Columbus was writing about conquering and enslaving the natives. Meanwhile the Arawaks, brought gifts, prepared food, and traded everything they owned.

                              Columbus wrote that the natives,

                              “are so naïve and so free with their possessions that no one who has not witnessed them would believe it. When you ask for something they have, they never say no. To the contrary, they offer to share with anyone.”

                              He also wrote,

                              “I believe that they would easily be made Christians, because it seemed to me that they had no religion.”

                              The European settlers took a free society without possessions, property, currency, hierarchy or written religion and replaced it with today’s America – the world’s shining beacon of selfish materialism, where every square inch of land/water/airspace is publicly or privately owned, taxed, and governed through a corrupt hierarchical system of laws and regulations where Mother Nature’s gifts are treated as personal possessions to be bought, sold, owned and defended.

                              “Columbus wrote:

                              ‘As soon as I arrived in the Indies, on the first Island which I found, I took some of the natives by force in order that they might learn and might give me information of whatever there is in these parts.’

                              The information that Columbus wanted most was: Where is the gold? … His second expedition was given seventeen ships and more than twelve hundred men. The aim was clear: slaves and gold … They went from island to island in the Caribbean, taking Indians as captives … roaming the island in gangs looking for gold, taking women and children as slaves for sex and labor.”

                              “It was his [Columbus’] avowed aim to ‘convert the heathen Indians to our Holy Faith’ that warranted the enslaving and exporting of thousands of Native Americans. That such treatment resulted in complete genocide did not matter as much as that these natives had been given the opportunity of everlasting life through their exposure to Christianity. The same sort of thinking also gave Westerners license to rape women. In his own words, Columbus described how he himself ‘took [his] pleasure’ with a native woman after whipping her ‘soundly’ with a piece of rope.”

                              Helen Ellerbe, “The Dark Side of Christian History” (86-88)

                              "By 1496 the settlers were responsible for 34 million native American deaths."

                              We are not talking about some guy who accidentally bumped into America looking for a spice-trade route to India, but that’s what the standardized textbooks continue to tell our children about him. Personally, I don't even know why the mainstream historical texts say he 'discovered America' since Natives were obviously in America long before he was, AND for the fact that most of the tribes he slaughtered or enslaved were in the Caribbean. (There is ZERO evidence that he even found 'the mainland of North America'. There are some claims that he landed somewhere in the Florida Keys, but it's hard to say if they're true at this point.)

                              There is absolutely, positively NO GOOD REASON to give this mass murderer a holiday/annual memorial celebration. To do so is an insult to MILLIONS of Native Americans. And, pretty much everybody who bothers to research their history deeper than the sugar coated lies they feed us in school..

                              Reconsider Columbus Day
                              rethink columbus day 
                              reconsider christopher columbus 
                              anti columbus day

                            • ghwelker
                              http://www.nativeplanet.org/indigenous/ethnicdiversity/indigenous_data_ethnic.shtml Classification by Ethnic Group (best-known group name in bold) A Abá
                              Message 14 of 19 , Oct 16, 2013


                                Classification by Ethnic Group (best-known group name in bold)

                                AAbá (Mbya Guarani)Abá (Guarani)AbaknonAbiraAbor,Abor-MiriAcahuayoAcawoioAccawaAcehnaisAcehnese,AcehnoAcewaioAchaguaAcheAchehneseAchenese,AchineseAchual (Ecuador)Achual (Peru)Achuar,Adgawanon (Banwaon)Adgawanon (Higaonon)Adi Padam,AfghanAfghan UzbekAfridiAguaAguajunAguaruna,AgusanAgusan del SurAhirsAhuajunA'IAianaAi'Cofán,A'ingaeAinuAjaguaAjanaAkavaisAkawaiAkawaio,AkawoioAkaAkha (Burma)Akha (Laos)Akha (Thailand),AlacalufeAlakalufAlasAlas KluetAlas-Kluet Batak,Alucuyana,Aluku MaroonsAlukuyanaAmageAmaguaco,AmaguesAmahuacaAmajeAmajoAmanagéAmanaié,AmanayeAmaracaireAmarakaeriAmarakaeri (Sapiteri),Amarakaeri (Toyoeri)AmarakaireAmawacaAmawaka,Amazon KichwaAmenguacaAmeuhaqueAmisAmoishe,AmondawaAmondauaAmueixaAmueseAmuesha,AmuetamoAmungAmung KalAmungmeAmuyAnakola,AnapiaAndokeAndoqueAngaiteAngamiAngateAngkola,AngoteroAngotero Ecuadorian Siona SecoyaAnuAñuAnuu,AparidaiAppaisApplaiApridiApytareArabelaArahuaco,ArakaneseAraucanosAraonaAraoteAraradeuáArasaeri,ArasairiArawak (French Guiana)Arawak (Guyana),AraweteArazaeriArazairiArborArecunaArekunaArequena,ArhuacoArianaAromanonArowakArumamenArumanen,AshaninkaAsamatAsemerAshénincaAshéninka Pajonal,Asheninka PajonalAsheninka PajonalinoAshlushlayAshuar,AsmatAsomatAsuriniAsurinikinAtacamenosAtjehAtjeher,AtjehneseAtsiriAttawAukanAva (Chiripa)Ava (Pai Tavytera)Ava Guarani (Chiripa)Ava Guarani (Guarani),AvakatuetéAwa (Ecuador)Awa (Colombia)AwáAwa-KwaikerAwáAwaetéAxluslayAymara (Bolivia)Aymara (Chile)Ayore (Bolivia)Ayore (Paraguay)Ayoreo (Bolivia),Ayoreo (Paraguay),
                                BBadagBadagaBadaguxBadjaoBadjawBadjoBadugu,Bagobo (Manuvu)Bagobo (Attaw)BajauBacairiBakairi,BalingianBanauáBanaváBanawá YafiBanawa YafiBanawa,BaniwaBanuanonBanuaononBanwanonBanwaonBarama River CaribsBareBaréBatak Alas-KluetBatak Angkola,Batak DairiBatak KaroBatak Kluet-AlasBatak Mandailing,Batak SimalungunBatak TobaBatekBatek NegritosBatta (Batak Mandailing)Batta (Batak Simalungun)Batta (Batak Toba)BatuBaudiBaudjiBaudziBaureBauréBauriBauzi,Beico-de-PauBeiço-de-PauBelandaBelanauBentoeni,BentuniBenuaBesisiBhagoriaBhanushaliBhedkhutBhedkut,BhiliBhilbariBhilboliBhilBhillaBhilodiBhopaBhoteBhotia (Bhutan)Bhotia (Nepal)Bhotia EasternBiaBidayuh Bidayuh (Iban)BiduandaBihariBihorBinadanBintuniBinokidBinukid,BirahuiBirharBirhore
                              • ghwelker
                                http://xuanfa.net/buddha-dharma/holy-vajra-pills/ A tribe of red hat and red cloaked people would come in great numbers from the East, traveling through the
                                Message 15 of 19 , Oct 18, 2013


                                  A tribe of red hat and red cloaked people would come in

                                  great numbers from the East, traveling through the air. They would

                                  colonize the Western American lands and then scatter and disappear.

                                  The Tibetans came calling on the Hopi Elders when the

                                  first three precursory signs in their own 1,200 year old prophecy

                                  concerning the transplantation of their religion to America were fulfilled.

                                  Answer here:


                                  WHEN THE IRON BIRD FLIES






                                  Hopi Prophecy


                                  The Hopi of the American Southwest have an ancient

                                  prophecy that has long foreseen the destruction of our present world

                                  through a purification by fire. You will know the times for this

                                  purification are at hand when a series of prophecies known as the "final

                                  warnings" are fulfilled.

                                  The first set of warnings were meant to alert the Hopi elders of a

                                  future time when the purification of the world was at hand; after which,

                                  they were expected to break their silence and warn the world of a second

                                  set of predictions hastening the onset of the purification of the world

                                  by fire.

                                  An iron horse will come to the land of the red man. This is the train. It appeared in the 19th century.The white man will raise metal wires into the skies.THE FULFILLMENT: These are telegraph lines of the 19th and later thepower lines of the 20th century. THE WARNING: Cobwebs will crisscross the skies.THE FULFILLMENT: These are the contrails of planes and jets. THE WARNING: The powers of the red, the swastika, and the sun will threaten turtle island.

                                  North America seen from space looks like the outline of

                                  a turtle. (Do not ask me how pre-Columbian seers knew that.) In World

                                  War II and in the Cold War that followed, these three "powers" did

                                  threaten North America. The swastika of the Nazis and later the "red"

                                  forces of the Communists of Russia and China beset Turtle Island. The

                                  powers of the sun did directly scorch the earth of native lands when the

                                  white man tested his atomic bombs in Nevada and New Mexico near the Hopi

                                  sacred lands in Arizona.

                                  The white man will create a Gourd of Ashes that will lay

                                  waste to the land and keep it infertile for generations.

                                  THE FULFILLMENT: These are atomic bombs. Radiation is the sterilizing


                                • ghwelker
                                  http://www.ahastories.com/hopiprophecy.html The Hopi Native Americans of the American Southwest have an ancient prophecy that has long foreseen the destruction
                                  Message 16 of 19 , Oct 18, 2013




                                    The Hopi Native Americans of the American Southwest have an ancient

                                    prophecy that has long foreseen the destruction of our present world

                                    through a purification by fire. You will know the times for this

                                    purification are at hand when a series of prophecies known as the "final

                                    warnings" are fulfilled.

                                    The first set of warnings were meant to alert the Hopi elders of a

                                    future time when the purification of the world was at hand; after which,

                                    they were expected to break their silence and warn the world of a second

                                    set of predictions hastening the onset of the purification of the world

                                    by fire.


                                    Here is the first set of warnings:

                                     THE WARNING: An iron horse will come to the land of the red man.THE FULFILLMENT: This is the train. It appeared in the 19th century THE WARNING: The white man will raise metal wires into the skies.THE FULFILLMENT: These are telegraph lines of the 19th and later thepower lines of the 20th century. THE WARNING: Cobwebs will crisscross the skies.THE FULFILLMENT: These are the contrails of planes and jets. THE WARNING: The powers of the red, the swastika, and the sun will

                                    threaten turtle island.

                                    THE FULFILLMENT: North America seen from space looks like the outline of

                                    a turtle. (Do not ask me how pre-Columbian seers knew that.) In World

                                    War II and in the Cold War that followed, these three "powers" did

                                    threaten North America. The swastika of the Nazis and later the "red"

                                    forces of the Communists of Russia and China beset Turtle Island. The

                                    powers of the sun did directly scorch the earth of native lands when the

                                    white man tested his atomic bombs in Nevada and New Mexico near the Hopi

                                    sacred lands in Arizona.


                                    THE WARNING: The white man will create a Gourd of Ashes that will lay

                                    waste to the land and keep it infertile for generations.

                                    THE FULFILLMENT: These are atomic bombs. Radiation is the sterilizing



                                    THE WARNING: The fulfillment of this first set of signs will warrant the

                                    Hopi Elders end their long silence and spread their prophetic message

                                    that the great purification is at hand. They will share their message

                                    and their wisdom to the people of the world so that everyone could

                                    prepare or soften its blow upon the earth.

                                    THE FULFILLMENT: Indeed over 50 years ago, the Hopi Elders agreed that

                                    the first wave of signs had all been fulfilled. They therefore began

                                    warning the world about the prophecies of a coming purification. Some of

                                    the elders, such as Thomas Banyaca, have explained the prophecies on

                                    national television and spoke before the entire delegation of the United



                                    Now comes the second set of final warnings:


                                    THE WARNING: A tribe of red hat and red cloaked people would come in

                                    great numbers from the East, traveling through the air. They would

                                    colonize the Western American lands and then scatter and disappear.

                                    THE FULFILLMENT: The Tibetans came calling on the Hopi Elders when the

                                    first three precursory signs in their own 1,200 year old prophecy

                                    concerning the transplantation of their religion to America were fulfilled.


                                    This prophecy coming from Padmasambhava, the founder of Tibetan

                                    Buddhism, says, "When the iron bird flies (airplanes) and the horse runs

                                    on wheels (cars), the Tibetan people will be scattered like ants across

                                    the face of the Earth, and the Dharma will come to the land of the red men."


                                    Since the 1970s, the Dalai Lama and a number of marooned robed priests

                                    fulfilled Hopi prophecy by regularly paying a visit to the Hopi elders

                                    and moving on. Many Hopi's also believe a later visitation in the 1980s

                                    of red cloaked and capped followers of Bhagwan Rajneesh coming in their

                                    thousands to Eastern Oregon completes the prophecy. Even a handful of

                                    Rajneeshees, aware of the prophecy, paid a visit to the Hopi

                                    elder-in-chief, Grandfather David Monongye, in 1985, before they and

                                    their fellow red clothed travelers soon vanished from sight. I report on

                                    this meeting in detail in my book Messiahs: The Visions and Prophecies

                                    for the Second Coming.


                                    THE WARNING: The white man will steal rocks from the moon. This is a

                                    danger sign, that we are in the final days before the purification.THE FULFILLMENT: The Apollo moon landings unearthed (or should I say"un-mooned?") hundreds of pounds of moon rocks, taking them back toEarth. Indeed I saw one sitting under glass in the United Nations, just outside the main theater where the Hopi Elders shared their prophecies to the full United Nations delegation just a few years before.


                                    THE WARNING: The white man will build a permanent house in the sky.This is the final warning before the purification.THE FULFILLMENT: MIR may have blazedits way down to the sea in fragments, but the far more permanent International Space Stationtraverses our skies today. It will be fully operational in a few more years. One could argue thatit is already operational and therefore the times of the purification have come.  (Excerpts from a talk at the 1986 Continental Indigenous Council,Fairbanks, Alaska) 

                                    There was the cycle of the mineral, the rock. There was the cycle of the plant. And now we are in the cycle of the animal coming to the end of that and beginning the cycle of the human being. When we get into the cycle of the human being, the highest and greatest powers that we have will be released to us.


                                    At the beginning of this cycle of time, long ago, the Great Spirit made an appearance and gathered the peoples of this earth together, and said to the human beings, "I'm going to send you to four directions, and overtime I'm going to change you to four colors, but I'm going to give you some teachings, and you will call these the Original Teachings; when you come back together with each other, you will share these so that you can live and have peace on earth, and a great civilization will come about. During the cycle of time, I'm going to give each of you two stone tablets. When I give you those stone tablets, don't cast them upon the ground. If any of the sisters and brothers cast their tablets on theground, not only will human beings have a hard time, but almost the earth itself will die."


                                    And so He gave each of us a responsibility, and we call that the Guardianship. To the Indian people, the red people, He gave the Guardianship of the Earth. We were to learn during this cycle of time the teachings of the earth, the plants that grow from the earth, the foods that you can eat, and the herbs that heal so that, when we came back together with the other sisters and brothers, we could share this knowledge with them. Something good was to happen on the earth. To the South He gave the yellow race of people the Guardianship of the Wind. They were to learn about the sky and breathing and how to take that within ourselves for spiritual advancement. They were to share that with us at this time. To the West He gave the black race of people the Guardianship of the Water. They were to learn the teachings of the water, which is the chief of the elements, being the most humble and the most powerful. The elders have told me that the black people would bring the teachings of the water. To the North He gave the white race of people the Guardianship of the Fire. If you look at the center of many of the things they do, you will find the fire. They say a light bulb is the white man's fire. If youlook at the center of a car you will find a spark. If you look at the center of the airplane and the train you will find the fire. The fire consumes, and also moves. This is why it was the white sisters andbrothers who began to move upon the face of the earth and reunite us as

                                    a human family.


                                    And so a long time passed, and the Great Spirit gave each of the four races two stone tablets. Ours are kept at the Hopi Reservation inArizona at Four Corners Area on Third Mesa. I talked to people from the black race, and their stone tablets are at the foot of Mount Kenya. Theyare kept by the Kukuyu Tribe. I was at an Indian spiritual gathering about 15 years ago. A medicine man from South Dakota put a beadedmedicine wheel in the middle of the gathering. It had the four colors from the four directions; he asked the people, "Where is this from?"They said, "Probably Montana, or South Dakota, maybe Saskatchewan." Hesaid, "This is from Kenya." It was beaded just like ours, with the same


                                    Tibetan Treasures

                                    The stone tablets of the yellow race of people are kept by the Tibetans.

                                    If you went straight through the Hopi Reservation to the other side ofthe world, you would come out in Tibet. The Tibetan word for sun is theHopi word for moon, and the Hopi word for sun is the Tibetan word for moon. [Note:"When the iron eagle flies and horses run on wheels, the Tibetan peoplewill be scattered over the earth and the dharma will go to the land ofthe red man." --Tibetan Prophecy"When the iron bird flies, the red-robed people of the East who havelost their land will appear, and the two brothers from across the greatocean will be reunited." --Hopi Prophecy] The guardians of the traditions of the people of Europe are the Swiss.In Switzerland, they still have a day when each family brings out itsmask. They still know the colors of the families, and they still knowthe symbols, some of them. Each of these four peoples happen to live inthe mountains. Each of the four races went to their directions and learned theirteachings. It was in Newsweek not long ago that eight out of ten foodsthat people eat on the earth are developed here in the westernhemisphere because that was our Guardianship -- to learn the teachingsof the earth and the things that grow from the earth. We were given asacred handshake to show, when we came back together as sisters andbrothers, that we still remembered the teachings. It was indicated on the stone tablets that the Hopis had that the firstsisters and brothers who would come back to them would come as turtlesacross the land. They would be human beings, but they would come asturtles. So when the time came close, the Hopis were at a special

                                    village to welcome the turtles that would come across the land. They got

                                    up in the morning and looked out at the sunrise. They looked out across

                                    the desert, and they saw the Spanish conquistadors coming, covered in

                                    armor, like turtles across the land. So this was them. So they went out to the Spanish man, and they extended their hand, hoping for the handshake. But into the hand the Spanish man dropped a trinket. And soword spread throughout North America that there was going to be a hard time, that maybe some of the brothers and sisters had forgotten the sacredness of all things and all the human beings were going to sufferfor this on the earth. So tribes began to send people to the mountains to have visions to tryto figure out how they could survive. At that time there were 100,000cities in the Mississippi Valley alone, called the mound civilization:cities built on great mounds. Those mounds are still there. They beganto try to learn to live off the land because they knew a hard time was going to come. They began to send people to have visions to see how we could survive this time. They were told in the prophecies that we shouldtry to remind all the people that would come here of the sacredness of all things. If we could do that, then there would be peace on earth. But if we did not do that, if we had not come together as a human family,the Great Spirit would grab the earth with His hand and shake it. The elders on the west coast prophesied that they would then begin to build a black ribbon. And on this black ribbon there would move a bug.And when you begin to see this bug moving on the land, that was the signfor the First Shaking of the Earth. The First Shaking of the Earth would

                                    be so violent that this bug would be shaken off the earth into the air

                                    and it would begin to move and fly in the air. And by the end of this

                                    shaking this bug will be in the air around the world. Behind it would be

                                    a trail of dirt and eventually the whole sky of the entire earth would become dirty from these trails of dirt, and this would cause many diseases that would get more and more complicated. So the bug moving onthe land, of course it's easy to see now. In 1908 the Model-T Ford was mass produced for the first time. So the elders knew the First Shaking of the Earth was about to come about -- that was the First World War. In the First World War the airplane came into wide usage for the firsttime. That was that bug moving into the sky. And so they knew something very important would happen. There would be an attempt to make peace on earth on the west coast of this land, and so the elders began to watchfor this. They began to hear that there was going to be a League of Nations in San Francisco, so the elders gathered in Arizona around 1920or so, and they wrote a letter to Woodrow Wilson. They asked if theIndian people could be included in the League of Nations. The United States Supreme Court had held that a reservation is aseparate and semi-sovereign nation, not a part of the United States but protected by it. This became a concern because people didn't want the reservations to become more and more separate. They didn't want them to be considered nations. So they did not write back, and the Native peoplewere left out of the League of Nations so that circle was incomplete. Inthe League of Nations circle there was a southern door, the yellow people; there was a western door, the black people; there was a northerndoor, the white people; but the eastern door was not attended. The elders knew that peace would not come on the earth until the circle of humanity is complete, until all the four colors sat in the circle and

                                    shared their teachings, then peace would come on earth.


                                    So they knew things would happen. Things would speed up a little it.

                                    There would be a cobweb built around the earth, and people would talk across this cobweb. When this talking cobweb, the telephone, was built around the earth, a sign of life would appear in the east, but it would tilt and bring death (the swastika of the Nazis). It would come with the sun. But the sun itself would rise one day, not in the east but in the west (the rising sun of the Japanese Empire). So the elders said when you see the sun rising in the east, and you see the sign of life reversed and tilted in the east, you know that the Great Death is to come upon the earth, and now the Great Spirit will grab the earth again in His hand and shake it, and this shaking will be worse than the first.So the sign of life reversed and tilted, we call that the Swastika, and the rising sun in the east was the Rising Sun of Japan. These two symbols are carved in stone in Arizona. When the elders saw these two flags, they knew that these were the signs that the earth was to be shaken again. The worse misuse of the Guardianship of the fire is called the gourd of ashes. They said the gourd of ashes will fall from the air. It will make the people like blades of grass in the prairie fire, and things will not grow for many seasons. The atomic bomb, the gourd of ashes, it was the best-kept secret in the history of the US. The elders wanted to speak about it in 1920. They would have spoken of it and foretold its coming if they could have entered into the League of Nations. The elders tried to contact President Roosevelt to ask him not to use the gourd of ashes because it would have a great effect on the earth and eventually cause even greater destruction and a the Third Shaking of the Earth, the Third World War.


                                    So they knew after the Second Shaking of the Earth when they saw the gourd of ashes fall from the sky, there would be an attempt to make peace on the other side of this land. And because the peace attempt onthe west coast had failed, they would build a special house on the east coast of this Turtle Island, and all the nations and peoples of the earth would come to this house, and it would be called the House of Mica, and it would shine like the mica on the desert shines. So the elders began to see they were building the United Nations made out of glass that reflects like the mica on the desert so they knew this was the House of Mica, and all the peoples of the earth should go to it. So they met and talked about this. They said that in the 1920's they had written and they had not been responded to, so they said this time we'd better go to the front door of the House of Mica because things might get a lot worse. So elders representing a number of tribes drove to New York City. When the United Nations opened, they went to the front door of the house of Mica and they said these words, 'We represent the indigenous people of North America, and we wish to address the nations of the Earth. We'regoing to give you four days to consider whether or not we will be allowed to speak.' They retreated to one of the Six Nations Reserves in New York State.Four days later they came back, and I believe the nations of the earth heard that the Indians had come to the door. And they voted to let the Indians in. They wanted to hear what they had to say. But the United States is one of five nations of the United Nations with a veto power,and still they were concerned because this time the Native sovereignty was even stronger. And I believe they vetoed the entrance of the Native people.

                                     So then they knew other things would happen on the Earth. So they

                                    retreated to the Six Nations Reserve, and they talked about this, and they said the time is really getting close now -- 1949. They said,"We're going to divide the United States into four sections, and eachyear we're going to have a gathering. We're going to call these the White Roots of Peace Gatherings." They began to have these around 1950.And they authorized certain people to speak in English for the firsttime about these prophecies. One that I used to listen to many times, over and over, was Thomas Banyaca. He was authorized to speak in English about what was on the stone tablets, and he has dedicated his life to doing this. And they began to tell us at these gatherings, "You're going to see a time in your lifetime when the human beings are going to find the blueprint that makes us." They call that now DNA, deoxyribonucleic acid. They said,"They're going to cut this blueprint." They call that now genetic splicing. And they said, "They're going to make new animals upon the earth, and they're going to think these are going to help us. And it's going to seem like they do help us. But maybe the grandchildren and great-grandchildren are going to suffer." The elders said long ago,"They will release these things, and they will use them." This is going to be released not too long from now. They are making new animals. The elders talked about this. They said, "You will see new animals, and even the old animals will come back, animals that people thought had disappeared. They will find them here and there. They'll begin to reappear." Note: Mr. Brown's talk was given about ten years before scientists announced that they had cloned a sheep. They said, "You're going to see a time when the eagle will fly its highest in the night, and it will land upon the moon. And at that time,many of the Native people will be sleeping," which symbolically means they have lost their teachings. We're at that time now. The Eagle has landed on the moon, 1969. When that spaceship landed, they sent back the message, "The Eagle has landed." Traditionally, Native people from clearup in the Inuit region have shared with us this prophecy, clear down tothe Quechuas in South America. At this time you're going to see that things will speed up, that peopleon the earth will move faster and faster. Grandchildren will not havetime for grandparents. Parents will not have time for children. It will seem like time is going faster and faster. The elders advised us that,as things speed up, you yourself should slow down. The faster things go,the slower you go. Because there's going to come a time when the earthis going to be shaken a third time. The Great Spirit has shaken the earth two times: the First and Second World Wars to remind us that weare a human family, to remind us that we should have greeted each otheras brothers and sisters. We had a chance after each shaking to cometogether in a circle that would have brought peace on earth, but wemissed that. Tonight they were talking on the news about the sign for the Third Shaking of the Earth. They said they're going to build what the elders called the house in the sky. In the 1950's they talked about this: they will build a house and throw it in the sky. When you see people livingin the sky on a permanent basis, you will know the Great Spirit is about to grab the earth, this time not with one hand, but with both hands.When this house is in the sky, the Great Spirit is going to shake the Earth a third time, and whoever dropped that gourd of ashes, upon them it is going to drop. They say at that time there will be villages in this land so great that when you stand in the villages you will not beable to see out, and in the prophecies these are called villages ofstone, or prairies of stone. And they said the stone will grow up fromthe ground, and you will not be able to see beyond the village. At the center of each and every one of these villages will be Native people,and they will walk as hollow shells upon a prairie of stone. They said hollow shells, which means they will have lost any of their traditional understandings; they will be empty within. They said that, after the Eagle lands on the moon, some of these people will begin to leave these prairies of stone and come home and take up some of the old ways and begin to make themselves reborn, because it's a new day. But many will not. And they said there's going to come a time when in the morning the sun is going to rise, and this village of stone will be there, and in the evening there would just be steam coming from the ground. They will be as steam. And in the center of many of those villages of stone, when they turn to steam, the Native people will turn to steam also because they never woke up and left the village. They say there's going to be the Third Shaking of the Earth. It's not going to be a good thing to see, but we will survive it. We will survive it. And when we survive it, there's going to be another attempt to make a circle of the human beings on the earth. And this time the Native people will not have to petition to join but will be invited to enter the circle because they say the attitude toward us will have changed by then, and people will let us into the circle, and all the four colors of the four directions will share their wisdom, and there will be a peace on earth. This is coming close.The prophecies are always either/or. We could have come together way back there in 1565, and we could have had a great civilization, but wedidn't. Always along the path of these prophecies, we could have come together. We still could. If we could stop the racial and religiousdisharmony, we would not have to go through this third shaking. The elders say the chance of that is pretty slim. It seems to me like it's pretty slim, too. But they say what we can do is we can cushion it so it won't be quite as bad. How do we do this? We do this by sharing the teaching that will reunite us.


                                  • ghwelker
                                    http://abcnews.go.com/m/story?id=20716652&ref=https%3A%2F%2Fwww.google.com%2F By MICHAEL HILL Associated Press Oct 29, 2013, 1:08 PM Ray Halbritter of the
                                    Message 17 of 19 , Oct 31, 2013


                                      Ray Halbritter of the Oneida Indian Nation didn't start the movement to change the name of the Washington Redskins, but the upstate New York tribal leader has turned up the heat.

                                      Halbritter, who emerged as a leader in the effort with the tribe's "Change the Mascot" campaign, heads a tribal delegation that is meeting in New York City with senior NFL executives Wednesday. While the Oneidas' land and lucrative casino are about 300 miles north of the Redskins' home field in Maryland, Halbritter is emphatic that the name is a racial slur to Indians everywhere.

                                      "This was the word that was used against our people to push us on reservations — forced us on to reservations," Halbritter told The Associated Press in an interview. "They took our children from our homes forcibly at gunpoint, calling us the r-word."

                                      The NFL team was already facing a fresh round of criticism when the Oneidas entered the fray this season with radio ads and a symposium at the same Washington hotel that hosted the league's fall meeting.

                                      Redskins owner Dan Snyder has called the name "a badge of honor" and said it won't be changed.

                                      But Halbritter believes keeping the discussion public will get more people thinking about the name's hurtful implications. During a recent tour of Oneida territory and the blinking slot machines of their Turning Stone casino, Halbritter argued the 1,000-member tribe cannot rest on its own success when Indians are being told they're "nothing more than a stereotype and a mascot."

                                      "There was a time when calling black people negroes was acceptable and respectable. It's changed. This has changed," Halbritter said.

                                      If the Redskins ever issued a scouting report on the 63-year-old Indian leader, it might describe a veteran out of Harvard Law School who could pose a deep-pocketed threat, thanks to tribal assets built largely on gambling and selling gasoline and cigarettes.

                                      Halbritter said he was fan of the team in the early 1970s when he was an iron worker in Washington. By 1975, he returned to Oneida territory, which was then little more than 32 acres with ramshackle trailers. To illustrate how mistreated the Oneidas were, Halbritter often mentions that a local fire company refused to answer the call for a fire that killed his aunt and uncle.

                                      Halbritter soon became a tribal representative, and in 1993 he helped negotiate New York's first legal Indian casino, which boosted the tribe's fortunes significantly.

                                      Over two decades, Turning Stone has grown into a sprawling resort complex with five golf courses, a spa, restaurants and a 21-story hotel tower jutting up from the rural flats. The tribe employs 4,500 people at the resort and other businesses, which includes 12 convenience stores and an animation studio.

                                      The Oneidas do not reveal revenue figures, but information released by the state this May indicates net revenue on slot machines alone is expected to be $200 million next year.

                                      Halbritter's tenure has included periods of bitter divisions within the tribe, with opponents calling him dictatorial. One longtime critic, Danielle Schenandoah, claims Halbritter is "just buying publicity," with the name-change campaign. Halbritter said the tribe backs his efforts.

                                      Halbritter said he was inspired by students at nearby Cooperstown Central School, who convinced district officials this year to change the high school's nickname from Redskins to Hawkeyes. Halbritter presented a $10,000 check to the district to help buy replacement sports jerseys.

                                      Of course, change is a lot more complicated for an NFL team with a national following. Even as President Barack Obama recently said he would "think about changing" the name if he owned the team, many fans have rallied around a name they see as a tradition or a tribute. One keep-the-name petition started by lifelong fan Sean Boone on MoveOn.org had more than 2,400 signatures by Tuesday.

                                      "It's not something that to me is disrespectful. If anything, it means strength — the symbol of the Native American," said Boone, a firefighter in Durham, N.C.

                                      NFL Commissioner Roger Goodell has said that it is ultimately Snyder's call whether the team changes its name. And Snyder has said that will not happen.

                                      Still, Halbitter said he sees a positive sign in merely taking the discussion straight to NFL officials.

                                      "They're now listening to us," Halbritter said. "We're doing something now that they said couldn't be done: Make an American Indian issue a national issue."

                                    • ghwelker
                                      http://indiancountrytodaymedianetwork.com/2013/10/10/blackfeet-elder-says-rick-reilly-misquoted-him-wants-redskins-banned-151696 There are a few things I’m
                                      Message 18 of 19 , Nov 4, 2013


                                        There are a few things I’m passionate about in life, and one is to share the true history of how our people have overcome the trauma of 150 years of attempts to erase the Blackfeet people. My great, great grandfather, Chief Heavy Runner, and 173 of his band were slaughtered in Montana in what was called the Baker Massacre in 1870. We Blackfeet call it the Bear River Massacre because we give no honor at all to Col. Eugene Baker -- they were all women and children, my relatives.

                                        My great grandmother survived the massacre that bitter cold day on January 23, 1870. Her name was Lone Charge and she was oldest child of Chief Heavy Runner’s children. Ben Bennett’s bookDeath, Too, For the Heavy Runnertells how the people were down with smallpox, sick and starving. Chief Heavy Runner had sent all the able-bodied men out to hunt for food. The soldiers attacked the wrong camp. But when it was pointed out to him that these were friendly Indians, and when the people pleaded for mercy for the children, Col. Baker said “nits breed lice.” He likely called them “dirty redskins.” That is how we perceive the use of the word “redskins.”

                                        Bob Burns
                                        Bob Burns

                                        The story has been omitted from the Montana history books, so I’ve made it a point to tell the correct story to honor our people massacred that day. As the owner of three supper clubs in Montana, I decided to use placemats and art to tell the Blackfeet story to our visitors. The dining room in our Supper Club in Shelby, Mont, now closed, right near the massacre site, was called the “Heavy Runner Room” to honor those lost relatives. We had another supper club in Whitefish, now closed, where we also illustrated Blackfeet history for our international visitors.

                                        Our original supper club -- the Babb Bar Cattle Baron Supper Club -- located at the Babb entryway to Glacier National Park, remains open and just finished its 17thseason. To educate the public and our young people, I had a 200-foot-long mural painted around the building. The story shows that as a people, the Blackfeet have survived near extinction, but are still intact with a strong sense of identity.

                                        The mural shows the Blackfeet speaking, people taking their place in this age of technology, and contributing what wisdom was given to our people to keep. The pictographs show the tribal colleges starting with their mission to teach our own history as part of the curriculum. It shows the language returning again through the immersion school, language programs, and sacred Bundles returning home from museums after the passage of the Graves Protection Act of 1990. I’ve spent a lifetime humbly working to learn, to preserve, to teach and to help us to remember who we are as a distinct people.

                                        So you can imagine my dismay when I saw my name and words used to defend the racist Washington Redskins name. My son-in-law, ESPN’s Rick Reilly, completely misunderstood the conversation we had, quoting me as saying “the whole issue is so silly. The name just doesn't bother me much. It's an issue that shouldn't be an issue, not with all the problems we've got in this country."

                                        But that’s not what I said.

                                        What I actually said is that “it’s silly in this day and age that this should even be a battle -- if the name offends someone, change it.” He failed to include my comments that the term “redskins” demeans Indians, andhistorically is insulting and offensive, and that I firmly believe the Washington Redskins should change their name.

                                        When Rick’s article came out, it upset me to be portrayed as an “Uncle Tom” in support of this racial slur. I asked him to correct the record. He has not, so I must do it myself.

                                        I grew up seeing store signs in the nearby town of Cutbank that read “No dogs or Indians allowed.” Our Indian families who live on reservations continue to feel the sting of racism. I could never support the term “redskins” because we know first-hand what racism and ignorance has done to the Blackfeet people. Our people grew up hearing terms like nits, dirty redskins, prairie nigger, savages, heathens, lazy Indians and drunks -- all derogatory terms used to label us. It is better today, but the underlying mentality is still there or obviously people would change the name.

                                        “Redskins” is part of that mentality from colonial times when our people were hunted by soldiers and mercenaries who were paid for the scalps of our men, women and children. How can anyone claim this is a proud tradition to come from?  The labels, racism and hatred that Indian people continue to experience are directly tied to those racial slurs.

                                        Let me be clear: The racial slur “redskins” is not okay with me. It’s never going to be okay with me. It’s inappropriate, damaging and racist.

                                        In the memory of our Blackfeet relatives, it’s time to change the name. That would honor us.


                                        SiriusXM Radio Host Joe Madison to Broadcast All-Star Redskins Roundtable

                                        BY VINCENT SCHILLING
                                        Following the historic meeting between the NFL and the Oneida Indian Nation on Wednesday, SiriusXM’s Joe Madison, also known as “The Black Eagle,” held a roundtable discussion abou...

                                        Pastors Join ‘Change the Mascot’ Campaign

                                        BY ICTMN STAFF
                                        A name-change movement is growing among clergy members in the Washington, D.C. area...

                                        Oneida Nation and NFL Discuss Why 'Redskins' Name Should Change

                                        BY RACHAEL JOHNSON
                                        A little after 4:30 p.m...

                                        NFL Commish Goodell and Snyder Discuss Handling Opposition to 'Redskins'

                                        BY ICTMN STAFF
                                        According to The Washington Post , “Redskins” owner, Dan Snyder, and NFL Commissioner Roger Goodell, met on Tuesday to discuss the team’s name...

                                        Halbritter Brings ‘Change the Mascot’ Campaign to USET

                                        BY GALE COUREY TOENSING
                                        The opening session of the United South and Eastern Tribes annual meeting featured Oneida Indian Nation Representative and CEO Ray Halbritter talking about the ongoing efforts to g...

                                        'Redskins' Are Set to Lose as Public Awareness Grows

                                        BY CAROL BERRY
                                        Colorado activists confronted Washington fans and players with signs, handouts and slogans as they protested the name “Redskin” at the Denver Washington NFL football game yesterday...

                                        NFL and Oneida Indian Nation Meeting This Week About Redskins Name Change

                                        BY ICTMN STAFF
                                        Representatives of the Oneida Indian Nation and NFL officials will meet next week in New York City to talk about the on-going “Redskins” name-change controversy...

                                        Rejected "Change the Mascot" Ads Welcomed in Denver

                                        BY ICTMN STAFF
                                        After two Washington, D.C., radio stations refused to air radio ads put out by the Oneida Indian Nation last week, the “Change the Mascot” campaign is having better luck in Denver...

                                        'Dad, Are They Making Fun of Us?' Being a Parent in the Age of 'Redskins'

                                        BY ICTMN STAFF
                                        Wilson Pipestem is reshaping the ‘R’ word name-change discussion by explaining why tradition should not trump racial sensitivities--especially when it comes to Native youth...

                                        Read more at http://indiancountrytodaymedianetwork.com/story/redskins
                                        Redskins-Vikings: Open Letter From Congresswoman Betty McCollum


                                        Dear Governor Dayton, Attorney General Swanson, Sen. Champion, Sen. Rosen, Mayor Rybak, Council President Johnson and Chair Helgen:

                                        On November 7 the Hubert H. Humphrey Metrodome will be the site of a Nation Football League (NFL) game between the Minnesota Vikings and the Washington NFL franchise. As you are aware, the Washington team is a privately owned business that chooses to use the disparaging and demeaning brand “Redskins” as their mascot. In my view, this NFL team’s mascot is an unacceptable racial slur disparaging to Native American and offensive to Minnesotans. This view is shared by leaders throughout the Native American community who have spent decades advocating for a change to this harmful, discriminatory mascot.

                                        In fact, only last week the National Congress of American Indians (NCAI) released a report entitles “Ending the Legacy of Racism in Sports & the Era of Harmful “Indian” Sports Mascots.” When citing the NFL’s Washington franchise, NCAI’s Executive Director Jacqueline Pata said:

                                        “Unfortunately, the team’s legacy and history is an ugly one, rooted in racism and discrimination, including the origins of the team’s name. It is becoming more and more obvious that the team’s legacy on racial equality is to remain on the wrong side of history for as long as possible.”

                                        The Hubert H. Humphrey Metrodome is named in honor of the former Minneapolis mayor, U.S. Senator, and Vice President of the United States who championed civil rights and antidiscrimination. The Metrodome is a publicly operated facility and financed by Minnesota taxpayers. The State of Minnesota and the City of Minneapolis have legal obligations to ensure this facility is a workplace and a public venue that is welcoming to all Minnesotans, including Native Americans, and free from the public display or announcement of any racial slur.

                                        With regard to the NFL game on November 7, it would be my hope that all state statues, ordinances of the City of Minneapolis, and policies of the Minnesota Sports Facilities Authority (MSFA) regards civil rights, non-discrimination, and affirmative action would be fully reviewed and applied with regard to displaying, publicly announcing, and promoting the Washington team’s racially disparaging name and logo.


                                        I have read news reports that the MSFA may have concerns about limiting the use of the Washington team’s name and logo, as requested by some Native American groups, due to contractual obligations with the NFL. Such concerns should never trump the civil rights and antidiscrimination laws, ordinances, and policies of government bodies charged with defending and advancing the public interest.

                                        The NFL and the owner of Washington’s football team have a right to free speech. Constitutional protections allow them to offend, degrade, and disparage any race, ethnic group, religion, or person of sexual orientation with their private funds within private spaces. But the people of Minnesota do not have an obligation to open the doors of our public sports facility and allow a for-profit entity to display and promote their racial slur. Indeed, we have an obligation to stand against the harmful denigration of protected classes of people in our public spaces, particularly when that demeaning language and imagery is targeted at a group that suffers from the highest rates of hate crimes and suicides in our nation.

                                        As responsible and committed Minnesota leaders, I would urge you to take action to ensure that on November 7 the Metrodome remains a public venue where all Minnesotans, especially Native Americans, can work, watch, and enjoy a Vikings football game without a hostile, degrading, and offensive slur inflicted upon them.



                                        Betty McCollum

                                        Member of Congress

                                        CO-Chair, Congressional Native American Caucus

                                        Read more at http://indiancountrytodaymedianetwork.com/2013/11/03/redskins-vikings-open-letter-congresswoman-betty-mccollum

                                      • ghwelker
                                        Message 19 of 19 , Nov 4, 2013
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