The people of a land are given spiritual authority and responsibility to steward the land.
I grew up in the Canadian north of Watson Lake, Yukon. My elementary years were spent in a public school with children of the Kaska nation. As I became an adult I was pretty proud of my exposure to and knowledge of indigenous people. But it took a return to Canada after a seven-year sojourn away to make me realize that I knew very little. I did not like the discomfort I had as I walked the city centre streets in Winnipeg, Manitoba, home of the largest urban indigenous population in Canada.
It was then I decided I had to learn. Over the last two years I have pushed myself to read and sit and listen.
A Dream of Justice.
"The antidote to feel-good history is not feel-bad history but honest and inclusive history." – James Loewen, Lies My Teacher Told Me, 92.
It’s becoming increasingly difficult for Americans to celebrate Thanksgiving. This Thanksgiving, as we take turns around the dinner table sharing why we are thankful, a sense of awkwardness settles in. The awkwardness is not only due to the “forced family fun” of having to quickly think of something profound to be thankful for. (Oh, the pressure!) The growing awkwardness surrounding Thanksgiving stems from the fact that we know that at the table with us are the shadows of victims waiting to be heard.
Humans have an unfortunate characteristic – we don’t want to hear the voice of our victims. We don’t want to see the pain we’ve caused, so we silence the voice of our victims. The anthropologist Rene Girard calls this silencing myth. Myth comes from the Greek worth mythos. The root word, my, means “to close” or “to keep secret.” The American ritual of Thanksgiving has been based on a myth that closes the mouths of Native Americans and keeps their suffering a secret.
My early voting ballot is almost complete. I have done my reading, finished my research, and ignored a sufficient amount of robo-calls and attack ads. I have made my choices for county school superintendent, state representatives, and even U.S. Senator. But there is a gaping hole at the top of my ballot ...
It is November 6, 2012, and after more than a year of carefully following the presidential campaigns I still do not know which candidate I am going to vote for. I am an independent voter but registered as a democrat. On my Facebook page I identify my political position as "a morally-conservative Democrat or a fiscally-irresponsible Republican."
If I had to translate her words into Navajo, I would say “ádin.” Ádin means nothing, none, zero.
I couldn't believe my ears. I was visiting Iowa in the first week of January during an election year. Presidential candidates were crisscrossing the state — kissing babies, shaking hands, and pleading for the vote of everyone they met. Campaign events were taking place in high school gymnasiums, community centers, and local businesses throughout the state. Many of the people I met had personal stories of meeting one of the candidates, shaking their hands, and talking about their issues. There are 99 counties in the state of Iowa, and a few of the candidates were taking the time to stop and hold campaign events in each and every one of them. But there I was, just a day before the caucuses, standing in the community center and tribal offices of the Meskwaki Settlement near Tama, Iowa, with the tribe’s executive director telling me that not a single presidential candidate had held a campaign event in their community.
I shouldn't have been surprised. After all I live on the Navajo Reservation. Our reserve is nearly 26,000 square miles with about 300,000 enrolled tribal members, and I cannot recall in my lifetime a presidential candidate visiting our reservation and campaigning directly to our people.
Canadian churches repent for running Indian Residential Schools.