Tag Archives: Native Americans

Saying Approval by Trump Ignored Obvious Facts and Threats, Federal Judge Halts Construction of Keystone XL Pipeline

Native tribes and environmentalists celebrated the ruling as “a decisive moment in our fight against the corporate polluters who have rushed to destroy our planet”

By Jake Johnson, staff writer for Common Dreams. Published 11-9-2018

Photo by chesapeakeclimate (8/22/11 Uploaded by Ekabhishek) [CC BY-SA 2.0], via Wikimedia Commons

In a major victory for the planet and blow to the Trump administration’s efforts to ramp up fossil fuel extraction and production in the face of grave climate consequences, a federal judge on Thursday halted all construction of TransCanada’s 1,200-mile long Keystone XL pipeline and tossed out the White House’s fact-free approval of the project.

Issued by Judge Brian Morris of the District of Montana, the ruling ripped President Donald Trump’s State Department for blithely tossing out “prior factual findings related to climate change” to rush through the Keystone pipeline and using “outdated information” on the severe threat the tar sands project poses to endangered species, tribal lands, and the water supply. Continue reading

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How Native American food is tied to important sacred stories

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The First Salmon ceremony being performed. U.S. Department of Agriculture , CC BY-ND

Rosalyn R. LaPier, The University of Montana

The U.S. Supreme Court upheld a lower court ruling, on June 11, that asked Washington state to remove culverts that block the migration of salmon. The ruling has significant implications for Northwest Coast tribes, whose main source of food and livelihood is salmon.

The legal decision stems from the 1855 Stevens treaties when Northwest Coast tribes retained the “right to take fish” from their traditional homelands. Fighting to protect salmon habitat, however, is more than just upholding tribal rights. Salmon is viewed as sacred. Continue reading

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‘Historic First’: Nebraska Farmers Return Land to Ponca Tribe in Effort to Block Keystone XL

“We want to protect this land,” said the tribe’s state chairman. “We don’t want to see a pipeline go through.”

By Jessica Corbett, staff writer for Common Dreams. Published 6-15-2018

In a move that could block the path of the Keystone XL pipeline, a couple in Nebraska signed over a portion of farmland to the Ponca Tribe. (Photo: @BoldNebraska/Twitter)

In a move that could challenge the proposed path of TransCanada’s Keystone XL pipeline—and acknowledges the U.S. government’s long history of abusing Native Americans and forcing them off their lands—a Nebraska farm couple has returned a portion of ancestral land to the Ponca Tribe.

At a deed-signing ceremony earlier this week, farmers Art and Helen Tanderup transferred to the tribe a 1.6-acre plot of land that falls on Ponca “Trail of Tears.” Continue reading

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#DeleteFacebook? Not in Indian Country

The social network has done more for bolstering the modern Indigenous rights agenda than perhaps any other platform of our time.

By . Published 3-23-2018 by YES! Magazine

“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.

But not in Indian Country. Continue reading

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Before the US approves new uranium mining, consider its toxic legacy

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Warning sign at Kerr-McGee uranium mill site near Grants, N.M., December 20, 2007. AP photo/Susan Montoya Bryan

Stephanie Malin, Colorado State University

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

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‘Outrageous’ Gold Rush-Style Grab of Public Lands To Begin in Less Than 48 Hours

Conservationists, local tribe leaders, Democratic legislators, and even a UN expert decry this “serious attack on indigenous peoples’ rights.”

By Jessica Corbett, staff writer for CommonDreams. Published 1-31-2018

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

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Thanksgiving Guide: How to Celebrate a Sordid History

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

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Indigenous people invented the so-called ‘American Dream’

Indigenous people invented the so-called ‘American Dream’

Lewis Borck, Leiden University and D. Shane Miller, Mississippi State University

The 2016 Standing Rock protest was only the most recent manifestation of the indigenous American values inherited by European settlers on this land. James MacPherson.

When President Barack Obama created Deferred Action for Childhood Arrivals (DACA), the 2012 program that offered undocumented young people brought to the U.S. as children a path into society, for a moment the ideals of the American Dream seemed, at least for this group, real.

We call these kids (many of whom are now adults) “Dreamers,” because they are chasing the American Dream – a national aspiration for upward economic mobility built on physical mobility. Fulfilling your dreams often means following them wherever they may lead – even into another country.

The Trump administration’s decision to cancel DACA and build a U.S.-Mexico border wall has endangered those dreams by subjecting 800,000 young people to deportation.

But the notion underlying both the DACA repeal and the wall – which is that “illegal” immigrants, most of them from Mexico, are stealing U.S. jobs and hurting society – reflects a profound misunderstanding of American history.

On Indigenous Peoples Day, it’s worth underscoring something that many archaeologists know: many of the values that inspire the American Dream – liberty, equality and the pursuit of happiness – date back to well before the creation of the U.S.-Mexico border and before freedom-seeking Pilgrim immigrants arrived at Plymouth Rock in 1620. They originate with native North Americans.

A Native American dream

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.

The indigenous communities of the Americas knew none of these modern-day national borders.
USGS

A more recent example of the power of migration reappears about 5,000 years ago, when a large group of people from what is today central Mexico spread into the American Southwest and farther north, settling as far up as western North America. With them they brought corn, which now drives a significant part of the American economy, and a way of speaking that birthed over 30 of the 169 contemporary indigenous languages still spoken in the United States today.

The Hohokam

This globalist world view was alive and well 700 years ago as well when people from what is now northern Arizona fled a decades-long drought and rising authoritarianism under religious leaders. Many migrated hundreds of miles south to southern Arizona, joining the Hohokam (ancestors to modern O’odham nations) who had long thrived in the harsh Sonoran desert by irrigating vast fields of agave, corn, squash, beans and cotton.

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.

Massive earthen structures like these are often acts of highly hierarchical societies – think of the pyramids of the ancient Egyptians, constructed by masses of laborers as the final resting place of powerful pharaohs, or those of the rigid, empire-building Aztecs.

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.

Poverty Point: a city built on cooperation.
Herb Roe/Wikipedia, CC BY-SA

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.

Haudenosaunee

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.

Native Americans at Standing Rock

The long indigenous history of rejecting authoritarianism continues today, including the 2016 battle for environmental justice at Standing Rock, South Dakota.

There, a resistance movement coalesced around a horizontally organized youth group that rejected the planned Dakota Access oil pipeline.

Native American pioneers continue to fight for the same ideals that inspire the American Dream, including equality and freedom.
John Duffy/Wikimedia, CC BY-SA

The movement centered on an environmental cause in part because nature is sacred to the Lakota (and many other indigenous communities), but also because communities of color often bear the brunt of economic and urban development decisions. This was the indigenous fight against repression and for the American Dream, gone 21st century.

Redefining the North American dream

Anthropologists and historians haven’t always recognized the quintessentially Native American ideals present in the American Dream.

In the early 19th century, the prominent social philosopher Lewis Henry Morgan called the Native Americans he studied “savages.” And for centuries, America’s native peoples have seen their cultural heritage attributed to seemingly everyone but their ancestors – even to an invented “lost” white race.

America’s indigenous past was not romantic. There were petty disputes, bloody intergroup conflicts and slavery (namely along the Northwest Coast and American Southeast).

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.

The ConversationSo the next time a politician invokes American values to promote a policy of closed borders or selfish individualism, remember who originally espoused the American Dream – and first sought to live it, too.

Lewis Borck, Archaeologist, Leiden University and D. Shane Miller, Prehistoric Archeologist, Mississippi State University

This article was originally published on The Conversation. Read the original article.

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