“It’s not just Indian Country that would feel the extreme disconnect in a Facebook-less scenario. The entire Indigenous world would reel from its absence.” Photo: Sacred Stone Camp/Facebook
In the last 48 hours, I’ve seen several people turn to one social network, Twitter, to vent their frustrations about another one: Facebook.
In the wake of the Cambridge Analytica scandal, in which data from over 50 million Facebook profiles were secretly mined for voter insights, it sparked what some have called a #DeleteFacebook movement.
Uranium – the raw material for nuclear power and nuclear weapons – is having a moment in the spotlight.
Companies such as Energy Fuels, Inc. have played well-publicized roles in lobbying the Trump administration to reduce federal protection for public lands with uranium deposits. The Defense Department’s Nuclear Posture Review calls for new weapons production to expand the U.S. nuclear arsenal, which could spur new domestic uranium mining. And the Interior Department is advocating more domestic uranium production, along with other materials identified as “critical minerals.”
What would expanded uranium mining in the U.S. mean at the local level? I have studied the legacies of past uranium mining and milling in Western states for over a decade. My book examines dilemmas faced by uranium communities caught between harmful legacies of previous mining booms and the potential promise of new economic development. Continue reading →
Activists and politicians are opposing the Trump administration’s move to allow mining at the Grand Staircase-Escalante National Monument in Utah. (Photo: ksblack99/Flickr)
Despite protests from conservationists, local tribe leaders, Democratic lawmakers, and even the United Nations’ expert on indigenous rights, at 6am on Friday the Trump administration will allow citizens and companies to start staking claims on sections of the Bears Ears and Grand Staircase-Escalante national monuments in Utah so the new stakeholders can conduct hard rock mining on the formerly protected lands.
“It is outrageous to witness the dismantling of the Bears Ears national monument, in what constitutes a serious attack on indigenous peoples’ rights in the United States,” said Victoria Tauli-Corpuz, UN Special Rapporteur on the rights of indigenous peoples. Continue reading →
A day seen by many Americans as a day of celebration, a day for family, and a day for giving thanks, is perceived by many Native Americans as a day filled with ignorance, a day filled with anger and a day full of mourning.
By Emma Fiala. Published 11-22-2017 by MintPress News
While millions of Americans prepare this week to get into the holiday spirit, beginning with Thanksgiving, how many are prepared to view the day through an accurate lens? While to many Americans the holiday serves as a reminder to give thanks, it is seen as a day of mourning by countless others. The truth is: European migrants brutally murdered Native Americans, stole their lands, and continue to do so today.
Start by acknowledging that almost everything taught about Thanksgiving in most schools across the country is a lie. Most Americans remember celebrations in elementary school in honor of Thanksgiving that included activities ranging from coloring pages to parades to plays. Everyone knows the drill: The Pilgrims fled Europe before landing on Plymouth Rock. The resident natives taught them how to farm the land, they all sat down for a big meal in 1621, and everyone lived happily ever after in the United States. Continue reading →
The modern rendition of the American Dream can be traced back to 1774, when Virginia’s governor, John Murray, the fourth earl of Dunmore, wrote that even if Americans “attained Paradise, they would move on if they heard of a better place farther west.”
The actual term “American Dream” was popularized in 1931 by the businessman and historian James Truslow Adams. For him, its realization depended on not just being able to better oneself but also, through movement and human interaction, seeing your neighbors bettered as well.
The first peoples to come to the Americas also came in search of a better life. That happened 14,000 years ago in the last Ice Age when nomadic pioneers, ancestors to modern Native Americans and First Nations, arrived from the Asian continent and roamed freely throughout what now comprises Canada, the United States and Mexico. Chasing mammoth, ancient bison and the elephant-like Gomphothere, they moved constantly to secure the health of their communities.
When the northern migrants arrived to this hot stretch of land around the then-nonexistent U.S.-Mexico frontier, Hohokam religious and political life was controlled by a handful of elites. Social mechanisms restricting the accumulation of power by individuals had slowly broken down.
For decades after their arrival, migrants and locals interacted. From that exchange, a Hohokam cultural revolution grew. Together, the two communities created a commoners’ religious social movement that archaeologists call Salado, which featured a feasting practice that invited all village members to participate.
As ever more communities adopted this equitable tradition, political power – which at the time was embedded in religious power – became more equally spread through society. Elites lost their control and, eventually, abandoned their temples.
America’s egalitarian mound-builders
The Hohokam tale unearths another vaunted American ideal that originates in indigenous history: equality. Long before it was codified in the Declaration of Independence,, equality was enacted through the building of large mounds.
But great power isn’t always top-down. Poverty Point, in the lower Mississippi River Valley of what’s now Louisiana, is a good example. This massive site, which consists of five mounds, six concentric semi-elliptical ridges and a central plaza, was built some 4,000 years ago by hunter-fisher-gatherers with little entrenched hierarchy.
Originally, archaeologists believed that such societies without the inequality and authoritarianism that defined the ancient Egyptian, Roman, and Aztec empires could not have constructed something so significant – and, if so, only over decades or centuries.
But excavations in the last 20 years have revealed that large sections of Poverty Point were actually constructed in only a few months. These Native Americans organized in groups to undertake massive projects as a communal cooperative, leaving a built legacy of equality across America’s landscape.
The Haudenosaunee, or Iroquois, offer a more modern example of such consensus-based decision-making practices.
These peoples – who’ve lived on both sides of the St. Lawrence river in modern-day Ontario and the U.S. Great Lakes states for hundreds, if not thousands, of years – built their society on collective labor arrangements.
They ostracized people who exhibited “selfish” behavior, and women and men often worked together in large groups. Everyone lived together in communal longhouses. Power was also shifted constantly to prevent hierarchy from forming, and decisions were made by coalitions of kin groups and communities. Many of these participatory political practices continue to this day.
The Haudenosaunee sided with the British during the 1776 American Revolution and were largely driven off their land after the war. Like many native populations, the Haudenosaunee Dream turned into a nightmare of invasion, plague and genocide as European migrants pursued their American Dream that excluded others.
But the ideals of freedom and equality – and the right that Americans can move across this vast continent to seek it out – survive through the millennia. Societies based on those values have prospered here.