In the spring of 1864, thousands of Navajo People were removed from their homelands and forced onto The Long Walk. The four-year internment they would face at the conclusion of the walk marked the darkest period of Navajo history and the beginning of a generational trauma that echoes into the present-day.

​While the decade preceding the 1860s had been characterized by war in the Southwest between encroaching US forces and Navajo (Diné) warriors, military incursions into Navajo lands increased amidst the Civil War. In 1863, then-territorial governor of New Mexico General James H. Carleton ordered a military campaign to drive the Navajo out of their traditional lands. Overseeing this campaign was Colonel Kit Carson and his 1st New Mexico Volunteer Cavalry Regiment, who invaded the Canyon de Chelly in Diné lands on January 12th, 1864. The troops set fire to hundreds of acres of trees, crops, and hogans (traditional Navajo dwellings), slaughtered livestock, poisoned water wells, and killed Diné men, women, and children as they swept through the Canyon.
 
With little choice, thousands of Navajo living in the region were forced to surrender to Carson and his regiment and walk to the Bosque Redondo Reservation, located hundreds of miles away in New Mexico. Throughout the spring of 1864, large groups of Navajo continued to be sent against their will to Bosque Redondo, referred to in the Navajo language as Hwéeldi. Hundreds died of exposure, murder by US forces, and other causes during the journey, which came to be known as the Long Walk of the Navajo. 

Those who had been forced onto the Long Walk were held at a prison camp on the Bosque Redondo Reservation from 1864 to 1868 by US soldiers. Conditions on the reservation were dire for the Diné and the hundreds of Mescalero Apache whom had also been forced into the camp- almost a third of the over 8,000 Navajo held there had died before the tribe was able to return to their homelands in 1868. According to Navajo oral tradition, it was the Diné women at Bosque Redondo who were able to convince camp commissioners to allow their people to return home. 

Though 158 years have passed since the start of the Long Walk, its impact persists for Navajo people. Researchers have explained that the challenges of poverty, addiction, and mental health crises faced by Diné communities today are rooted in the generational trauma of the Long Walk. But in spite of these challenges and the painful memory of the Bosque Redondo era, the legacy of the Long Walk also calls to mind the resilience of the Navajo people as they stood strong against the attempted eradication of their land, their culture, and their lives.

​Additional resources on the Long Walk of the Navajo, the Bosque Redondo era, and the modern-day impact of the Long Walk listed below.

Pansy Weasel Bear, treasured friend and partner of the Tipi Raisers, suffered the loss of her brother during this period of violence. We recently spoke with Pansy about what life on Pine Ridge was like at the time of the occupation and the years that followed:

"I would go with my older sister to AIM gatherings, rallies. I used to think it was fun; I didn't realize it was dangerous." Pansy was around 12 years old at the time of the occupation of Wounded Knee. Her parents, she explained, used to cook meals for AIM supporters late at night during the occupation. AIM members would quietly enter their home, retrieve the food, and carry it back to Wounded Knee to feed the activists, whose access to food was limited due to the federal blockade surrounding them. Following the murder of her brother, she recalls pleading with her father to let she and her siblings attend the funeral. Her father had believed it would be too dangerous for them to accompany him due to the tense atmosphere amidst the conflict between AIM supporters and Wilson's private police, but ultimately allowed them to go.

​When her family returned from the funeral the next evening, her father noticed blood stains across the door knob and doorway of their home; a woman had been murdered nearby, and her killer must have attempted to enter the home while escaping. In another incident, Pansy's father was accosted at work by supporters of Wilson: "They broke three of his fingers and said 'let that be a reminder that you don’t support the American Indian Movement. We know where you live, we know you’re supporting AIM, and we’ll come get you.'"

In order to keep his family safe, Pansy’s father trained her and her siblings to handle rifles and had the children practice an emergency escape plan, should they be attacked at home in the midst of the turmoil on the reservation. On one particular evening, the plan which they had repeatedly rehearsed had to be rapidly put into action. "One night cars were flying toward our house and that was different. [...] I told my sister, 'it's time to go!'" Pansy, still a young child at the time, followed the escape plan down to the letter, retrieving the rifle and ammunition her father had carefully trained her to use, escorting her siblings to the bunker near their home, and firing into the sky to scare away the people who had begun breaking into the house.

It was a time of extreme turmoil and loss for tribal members on Pine Ridge, but the legacy of the Wounded Knee Occupation and the American Indian Movement lives on today. The siege at Wounded Knee had opened the eyes of the world to broken treaties, the continued oppression of Indigenous Peoples, and the resilience of Native communities. On the lasting impact of AIM and the activists at Wounded Knee, Pansy expressed: "They fought for our rights to be recognized and to be treated as people.”

We are immensely grateful for Pansy and her willingness to share these powerful stories. It is a privilege to be able to hear and learn from firsthand accounts of this deeply important history.

Dear Friends,

In 1971, Elton John and Bernie Taupin wrote “Indian Sunset,” a song about a young warrior in the latter part of the 18th century who was slowly watching his “People being crushed” – as the Europeans and new Americans inexorably and overwhelmingly moved across and invaded the continent.  The song follows the warrior, on horseback, and his small family as they see the bison disappear, their People lose hope and pride and their way of life become overrun by the wave of invaders coming to chase “hills of gold.” He searches for his ancestors’ help, his chiefs and the lands that give healing water.  The song makes clear the desperation, futility and crushing of the Soul that must have been evident for some – and certainly were for the protagonist of the song – during this time in history.

It is not the first time – and clearly won’t be the last – that a People, a warrior and his family, a way of life and a culture have been threatened by an invasion, another tribe, a Power or a change in history.  Natural occurrences have also shifted and threatened humanity, and indeed all living life, in similarly cataclysmic ways for thousands . . . . even millions, of years. 

The current pandemic, which stubbornly persists, could arguably be seen as a possible harbinger of similar times.  In the same way, and almost inconceivably, there are reasonable arguments now being made in this modern time, that a second American Civil War is . . . . . conceivable (not likely perhaps, but . . . . conceivable?!). Melting glacier shelves, virtual infernos that are anything but virtual, Texas-sized “islands” of toxic plastic floating in the middle of the planet . . . . perhaps this is the sort of seemingly unstoppable destruction and finality that the warrior saw in that Indian Sunset.

Wise Elders from Indigenous Peoples all over the planet used to guide their People through times like this with hard-earned and time-tested wisdom.  Lakota wisdom.  Navajo wisdom.  Hopi wisdom.  Aboriginal wisdom.  Minoan, Inuit, Caucasus, Saami, Mayan, Mbenga, Bedouin wisdom.  From all over the world.  From all races.  From every corner of the globe.  The wisdom from each of our ancient ancestors was available to guide and inform those who were – and are – willing to listen. 

We are approaching two years of exceptionally challenging times for many of our families, for the relatives, friends and volunteers with whom we work, play, ride and travel with – and, indeed, for our organization as a whole.  How does a small non-profit with limited resources continue to carry out its already complicated and challenging mission when the volunteers that are its lifeblood are literally threatened by a pandemic?  How does a community such as Ti Ikciya Pa Slata Pi (The Tipi Raisers) in the best of times navigate an effective way through the trauma, historical trauma, mistrust, remoteness and depth of need that are sometimes seemingly insurmountable hurdles to carrying out our goals and intentions?  During a pandemic with its economic challenges and also a time when many of our long standing institutions and communities are now under attack, the mission becomes layered in even deeper levels of complexity and challenge.

​And so, we have learned again to listen to Indigenous wisdom and to allow it to inform our modern reality.  The Lakota have a word, “wowancin tanke,” that roughly translates into “perserverance”.  A Lakota elder describing that word summons up the image of the bison turning to face the incoming blizzard, instead of running from it as the domesticated cow does.

A Hopi storyteller tells of how the omnipresent crows circling their villages were the court jesters of the People, reminding them with their “Caw!!  Caw!!” of the absurdity in which they were carrying on in their daily human lives.
​
The Papuan of New Guinea – and Indigenous Peoples from South America, Africa, Australia and other continents also – all taught their warriors through the scarification of their young men’s bodies -- of the value of struggle, sacrifice and connection to God, Spirit, the Unknowable.

The Christians, Buddhists, Native Americans and Indigenous Peoples from virtually every corner of the Earth taught about, knew and unfailingly rested on the foundation of disciplined, humble and consistent prayer – similarly through the burning of a wide variety of plants, incense, fire.  Wocekiye, the Lakota call it (“crying out to the Sacred”); “Precatio”, the Christians call it; “Tefliah” (Hebrew); “Sodizon” (Navajo); “Inua” (Inuit).

Taupin and John wrote their beautiful and mournful song from their perspectives and understanding as English storytellers.  And so, perhaps they miscalculated the perseverance, patience and resilience of the American Indians.  From that perspective, their warrior gives his life and his People die.  In reality, however, we know that was not how the story unfolded over time. Native American cultures and ways of life have, in fact, endured and will endure to inform and benefit the Modern World, as will most Indigenous teachings . . . . for those willing to listen and learn.  In that way, history is written over generations, not in headlines and moments of time. It is more important than ever to pay homage to, and honor all ancestral wisdom. To trust in their truth and take comfort in their wisdom.  

And so, as we look ahead to 2022, we envision navigating these difficult and challenging times - in community with you - and leaning into Indigenous wisdom from around the world to guide us. 

There is much to look forward to in the year ahead! While a work in progress, our calendar is already filling up with Gen7 gatherings and with opportunities for all generations to be in service and community with one another. And we look with eager anticipation to share information with you - as we have it - about the development of a more accessible and sustainable infrastructure to support and expand our activities and services.

We are grateful for our community around the world - for your ongoing support – in the myriad of ways in which it is offered. For that too is a lesson from those who walked through difficult times in the past:  We are so much stronger when we stay together in community and family.

Wishing you and yours peace and health in the New Year!

Dave

While joy and holiday merriment may define November and December for many, the season is accompanied by the anniversaries of several massacres against Native peoples and a spirit of somber remembrance for the Indigenous victims of violence at the hands of the US Government.

In Colorado, November 29th marked 157 years since the Sand Creek Massacre and a chance to reflect on the injustices, past and present, faced by Native communities.

Violence and discrimination against Indigenous people in Colorado territory had heightened in the months leading up to the 1864 massacre after then-territorial Governor John Evans made two proclamations calling for the forced relocation of tribes and the killing of any Indigenous person deemed “hostile” by settlers.

​After moving to the land area designated by treaties, a camp of 750 Cheyenne and Arapaho people was attacked by Col. John Chivington and the Third Colorado Cavalry. The Cavalry killed hundreds in the encampment - primarily elders, women, and children - and committed countless other atrocities during the massacre.
​
In the days that followed, the troops responsible for the mass murder rode through the streets of Denver carrying body parts and stolen items, which were then displayed for years in Denver's City Hall. The loss of life at Sand Creek- including the killings of 13 Cheyenne chiefs, one Arapaho chief, and four Arapaho headmen - disrupted the passage of traditional knowledge and had a significant impact on Cheyenne and Arapaho cultural lifeways and social structures.

December also calls to mind the painful legacy of the Wounded Knee Massacre.

​Amid the Ghost Dance movement, broken treaties, and the assassination of Hunkpapa Lakota leader Sitting Bull by Indian Agency Police, Chief Spotted Elk and his band of Mniconjou Lakota sought refuge on the Pine Ridge Reservation in late December, 1890. The group were eventually  intercepted and escorted by US Army troops to camp at Wounded Knee Creek on December 28th. 

The next day, the Seventh Cavalry began to confiscate weapons from Spotted Elk’s band, and a gun was suddenly discharged. Soldiers then opened fire on the camp.  Several soldiers fired Hotchkiss guns indiscriminately on the encampment; others chased and hunted down Lakota women and children fleeing the scene. At least 300 Lakota men, women, and children were killed during the massacre, including Spotted Elk. 20 of the US soldiers involved were awarded the Medal of Honor for their roles in the killing. The medals have yet to be revoked by the federal government to this day.

We spoke to an elder from the Wounded Knee community this week about the 1890 massacre and its lasting impact. “My ancestors couldn’t comprehend it…I still can’t,” he said of the violence. His great-great grandfather was wounded during the massacre but survived after taking refuge in a nearby canyon.

“The massacre itself has a generational trauma effect, which I saw in my elders before they passed on.” He explained that the mass killing at Wounded Knee sowed discord in the community and led to the near destruction of the Lakota language. He also expressed that the massacre contributed to the boarding school system, with authorities employing tactics of abuse and assimilation against Indigenous children in an effort to destroy the possibility of future resistance. But amidst this traumatic legacy, the elder emphasized prayer and the hope for the future he sees in the children of the community. He asked that people remember the children in their prayers on December 29th, the 131st anniversary of the massacre.

Above all, he wants to ensure that Wounded Knee 1890 is never forgotten:
“Remember Cankpe Opi Wakpala 1890.”

​Additional resources on the Sand Creek Massacre, the Dakota 38 +2, and the 1890 Massacre at Wounded Knee listed below.

November is Native American Heritage Month!

Indigenous advocacy for a permanent, annual celebration of Native peoples began over one hundred years ago, with activists and organizations calling upon the federal government to honor Indigenous heritage throughout the early to mid-twentieth century. Finally, in 1976, a Senate Joint Resolution written by Jerry C. Elliott-High Eagle of the Osage and Cherokee Nations was signed into law, paving the way for federal recognition of Native American Heritage Month.

Elliott-High Eagle, a NASA physicist and Presidential Medal of Freedom recipient whose actions during the Apollo 13 Mission saved the lives of three astronauts, drafted the resolution in order to recognize the contributions of Indigenous people amidst the US bicentennial. He was inspired to pen the draft after receiving a vision on Sacred Mountain in South Dakota. The resolution, which authorized then-President Ford to designate one week in October as Native American Awareness Week, laid the foundation for the eventual declaration of November as Native American Heritage Month in 1990.

In honor of Native American Heritage Month, a list of Native-led advocacy organizations and resources from the Indigenous perspective are included at the end of this newsletter. We will also continue to amplify stories and resources from Native organizations on our Facebook page throughout the month.
​
We would love to hear from our Tipi Raisers community: how do you plan to recognize and celebrate Native American Heritage Month?

Resource Links

​Informative resources to explore in honor of Native American Heritage Month:
​
A collection of educational materials on Indigenous history and heritage for teachers 
https://nativeamericanheritagemonth.gov/for-teachers/

"Celebrating Native Americans Today and Everyday: Resources for Native American Heritage Month" from Cultural
Survival
https://www.culturalsurvival.org/news/celebrating-native-americans-today-and-everyday-resources-native-american-heritage-month
​
Documentaries, short videos, and other media focused on Native American Heritage from PBS
 https://www.pbs.org/specials/native-american-heritage-month


Native-led organizations to follow during Native American Heritage Month and beyond:

National Congress of American Indians
   Website: https://www.ncai.org/
   Facebook: https://www.facebook.com/ncai1944

IllumiNative
   Website: https://illuminatives.org/
   Facebook: https://www.facebook.com/IllumiNativeOrg

American Indian College Fund
   Website: https://collegefund.org/
   Facebook: https://www.facebook.com/collegefund

Native American Rights Fund
   Website: https://www.narf.org/
   Facebook: https://www.facebook.com/NativeAmericanRightsFund

While missing persons cases involving white women often receive national attention, the stories of the more than 5,700 Missing and Murdered Indigenous Women (MMIW) across the country often remain overlooked by news media and law enforcement. According to the U.S. Department of Justice, Indigenous women in certain areas of the US are 10 times more likely to be kidnapped or murdered than any other demographic, and the perpetrators of these crimes often face no conviction.

​Despite their increased risk of experiencing violence, Indigenous women who are missing or murdered receive significantly less media coverage than female white victims of violence, and there is still no official data count on the number of missing and murdered Indigenous women in the United States. This crisis also extends into Canada's Indigenous communities, and the term Missing and Murdered Indigenous Persons (MMIP) has been used to include the girls, men, and two-spirit Indigenous people affected by violence across the continent.

In an effort to bring awareness to the violence and invisibility faced by MMIW, Duane Garvais Lawrence launched the second annual MMIW Bike-Run USA in mid-July of this year. Runners, cyclists, and supporters on the journey made their way from Washington state to the nation’s Capital, where the Bike-Run came to a close last Friday. We recently caught up with Mary Weasel Bear, who traveled with the Bike-Run from South Dakota to Washington D.C. She told us about her experience and the spirit of remembrance that motivates her to advocate for MMIW:

​“For me, it's really important because I lost my friend.” Mary was inspired to join the cross-country bike-run in order to honor her friend Lakota Renville. Lakota was found murdered in 2005, and her name adorns the RV pictured above, alongside the names of many more victims of violence against Indigenous people. “I feel obligated to her mother to help find justice for my friend,” Mary said of her motivation to advocate for the investigation of Lakota’s case and the cases of all MMIW. She feels that if resources had been dedicated to finding her friend in the same way that they are devoted to the search for missing white women, Lakota may have been found sooner. Mary also biked in honor of her sister-in-law, Susan Fast Eagle-Chief Eagle, who has been missing from Rapid City, SD since May 2021.

The federal government has recently undertaken efforts to address this crisis and begin tracking related data. Two bills signed into law in October 2020, Savanna's Act and the Not Invisible Act, aim to increase coordination between tribal, state, and federal law enforcement, to require the collection of data on MMIW, and to allocate more resources to tribal governments for the investigation of MMIW cases. Deb Haaland, US Secretary of the Interior and member of the Laguna Pueblo tribe, has also created a Missing & Murdered Unit (MMU) within the Bureau of Indian Affairs. But with so many cases continuing to go unsolved, under-investigated by law enforcement, and underreported in the media, activists have highlighted the importance of continued efforts to protect Native women and to raise public awareness around this issue. 

As Mary Weasel Bear told us: “There’s 6,000 families out there wondering about their loved ones. It’s about time America wakes up and acknowledges it.” Thank you, Mary, for sharing your insight on this topic and for the work you are doing to advocate for MMIW.

Last week, we highlighted the MMIW Bike-Run on our social media channels and, in an effort to continue to bring awareness to this topic, we will be holding an online conversation with Mary Weasel Bear about MMIW on Wednesday, October 27th. Use this link to join or to call in: 1 669 900 6833  Use Passcode: 873683

Additional resources on the MMIW crisis listed below.

Resource Links

On the current epidemic of violence against Indigenous people and the invisibility faced by MMIW/MMIP:

“#NotInvisible: Why are Native American women vanishing?” from The Associated Press:
https://apnews.com/article/missing-in-indian-country-north-america-mountains-mo-state-wire-sd-state-wire-cb6efc4ec93e4e92900ec99ccbcb7e05

“No one knows how many Native women are murdered each year. That makes deaths hard to stop.” from NBC News: https://www.nbcnews.com/news/us-news/no-one-knows-how-many-indigenous-women-are-murdered-each-n1277565

“As Petito case captivates U.S., missing Native women ignored” from Reuters:
https://www.reuters.com/world/us/petito-case-captivates-us-missing-native-women-ignored-2021-09-22/

"Missing and Murdered Indigenous Women & Girls," a report from the Urban Indian Health Institute on the MMIW crisis and institutional practices that make them invisible in life, in the media, and in data:
https://www.uihi.org/wp-content/uploads/2018/11/Missing-and-Murdered-Indigenous-Women-and-Girls-Report.pdf
 

On the MMIW-Bike-Run USA 2021, which came to a close last Friday:

“MMIW relay passes through Rosebud on way to Washington” from Indian Country Today:
https://indiancountrytoday.com/news/mmiw-relay-passes-through-rosebud-on-way-to-washington
​
"Native American Runners Honor A Kansas City Murder Victim On Their Months-Long Journey To D.C." from KCUR: https://www.kcur.org/news/2021-09-23/native-american-runners-honor-a-kansas-city-murder-victim-on-their-months-long-journey-to-d-c

 
Organizations leading the way for change in the ongoing MMIW crisis:

Missing and Murdered Indigenous Women USA https://mmiwusa.org/

Coalition to Stop Violence Against Native Women https://www.csvanw.org/mmiw

MMIWhoIsMissing https://mmiwhoismissing.org/

Not Our Native Daughters https://www.notournativedaughters.org/

Sovereign Bodies Institute https://www.sovereign-bodies.org/

While Native representation in media has slowly grown in recent years, erasure and invisibility in classrooms and beyond continue to marginalize Indigenous people and cloud the public understanding of the truth surrounding our shared histories.

In a set of social studies standards released on August 6th, officials of South Dakota's Department of Education omitted over a dozen learning objectives related to the Oceti Sakowin that had been proposed by a working group ten days prior. The Oceti Sakowin, or Seven Council Fires, refers to the Lakota, Dakota, and Nakota peoples Indigenous to the Dakotas and the surrounding region. The erasure of Indigenous history is an issue in school districts across the country: a 2019 report on Native education by the National Congress of American Indians revealed that less than half of the 28 states surveyed require that Native education curricula be taught in K-12 schools.

In a letter sent to South Dakota Governor Kristi Noem by the Oglala Sioux Tribe following the release of the standards, Tribal President Kevin Killer stated "Our children, both Indigenous and non-Indigenous, deserve an education that does not shy away from the ugly realities in this country's history or the perspectives of peoples of color who have too long been marginalized."

Despite these efforts to erase Indigenous people and their histories, recently released data from the 2020 US Census revealed that the Native population is at its largest size in modern times. Experts have identified several factors potentially contributing to the rise in the Native population, including changes to the census questionnaire, an increase in the number of mixed-race families, effective outreach campaigns, and a rise in Latino individuals identifying with their Indigenous heritage. This census data is likely to impact state legislative and congressional redistricting processes, as well as the allocation of federal funds for services and programs in Native communities.

Though the increase in population was celebrated by Native-led organizations, advocates and officials have also expressed that Indigenous people were likely undercounted in the census. It is estimated that 1 in 3 Indigenous people live in hard-to-count US census tracts, and Native people living on reservations and in Alaska Native communities have been historically underrepresented in census data as a result of various factors including economic hardship, lack of telephones, and rural locations.

As the Indigenous population grows, so too do the calls to address the historical and present-day injustices committed against Native communities. Colorado Governor Jared Polis signed executive orders on August 17th rescinding two 1864 proclamations which had called for forced relocation and violence against Indigenous people in the state. The proclamations, issued 157 years ago by then-territorial Governor John Evans, required “friendly” Indigenous people in Colorado to relocate to designated camps, and authorized Colorado settlers to steal from and “kill and destroy” any Native people they deemed hostile.

Evans' proclamations later incited the Sand Creek Massacre of November 1864, in which US soldiers attacked a Cheyenne and Arapaho village in southeast Colorado and killed hundreds of Indigenous people- primarily women, children, and the elderly. Indigenous leaders who attended the signing of the recent executive orders expressed that government responsibility for past injustices is an important step in the healing process. However, they also highlighted the need for more efforts towards redress and reconciliation, such as the renaming of Mount Evans.

Additional resources on the recently released South Dakota social studies standards, the increase in the Native population identified in the 2020 Census, and Governor Polis' August 17th executive orders listed below.

Resource Links

On the erasure of the Oceti Sakowin from South Dakota social studies standards:
 
"South Dakota Department of Education contributes to 'Native erasure' in new social studies standards" from Native News Online: 
https://nativenewsonline.net/education/south-dakota-department-of-education-contributes-to-native-erasure-in-new-social-studies-standards
 
A letter from the Oglala Sioux Tribe to SD Governor Kristi Noem in opposition to the erasure of Indigenous history from state curricula: https://www.facebook.com/withkevwecan/posts/10158402733663174
 
"Becoming Visible," a report from the National Congress of American Indians (NCAI) and Illuminative on current efforts towards Native Education across the US: https://www.ncai.org/policy-research-center/research-data/prc-publications/NCAI-Becoming_Visible_Report-Digital_FINAL_10_2019.pdf
 
 
On the 2020 Census and the increase in the Native population:
 
"Native American population jumps to largest size in modern history" from Axios: https://www.axios.com/census-native-american-alaska-population-surges-1be8eef6-d09f-4249-86b0-7bf8cfbfc801.html
 
"Why the jump in the Native American population may be one of the hardest to explain" from CNN: 
https://www.cnn.com/2021/08/19/us/census-native-americans-rise-population/index.html
 
An overview of the importance of the census for Indigenous communities and the challenges to accurately counting the Native population from the NCAI: 
https://www.ncai.org/policy-issues/economic-development-commerce/census
 
 
On the 1864 proclamations recently rescinded via executive order by Colorado Governor Jared Polis:
 
"Colorado governor rescinds proclamations that led to Sand Creek Massacre" from the Colorado Sun:
 https://coloradosun.com/2021/08/17/sand-creek-rescind-evans-proclamation/
 
"Colorado governor voids 1864 order to kill Natives" from Indian Country Today: 
https://indiancountrytoday.com/news/colorado-governor-voids-1864-order-to-kill-natives
 
"Colorado Experience: Sand Creek Massacre," a one-hour documentary from PBS on the history of Evans' proclamations and the Sand Creek Massacre, available to watch for free at the following link:
 https://www.pbs.org/video/colorado-experience-sand-creek-massacre/

Sources for this newsletter include: Coverage of these topics from Indian Country Today, Native News Online, Axios, the Associated Press, CNN, NPR, Colorado Public Radio, the Colorado Sun, the National Park Service, the Argus Leader, US News, the National Congress of American Indians, and USA Today, as well as a 2017 report on hard-to-count census tracts from the University of New Hampshire and recent statements on the erasure of Native people from SD educational standards from NDN Collective and the Oglala Sioux Tribe.

State legislatures, professional sports teams, and public schools across the country have recently been reckoning with the harm caused by offensive Native mascots. In Colorado, years of advocacy by the Ute, Southern Ute, and Northern Arapaho nations led to the June enactment of SB21-116, a bill banning the use of Native mascots in the state’s public schools. In Ohio, the July 23rd announcement by Cleveland’s Major League Baseball team that they will be changing their name to the Cleveland Guardians was commended by the National Congress of American Indians (NCAI) as a step forward in educating the public on this topic. And in the nation’s capital, the Washington Football team recently confirmed that they will not be choosing a mascot with Native-related imagery in the wake of the summer 2020 retirement of their previous offensive mascot. This progress follows years of academic research on the detrimental impact of Native mascots and decades-long efforts from advocacy groups and Indigenous activists like Suzan Harjo (Hodulgee Muscogee and Cheyenne), Crystal Echo Hawk (Pawnee), and Amanda Blackhorse (Diné) to retire such mascots.

Studies have shown that Native mascots have a number of negative effects on Indigenous people and, in particular, on Indigenous youth. These effects include low self-esteem, depression, a decreased sense of community worth, and increased stress levels. The same studies have also shown that the mascots contribute to negative stereotypes of Indigenous populations amongst non-Native people and make it more difficult to build positive cross-cultural relationships. The negative impact of caricatured sports mascots is further magnified by the stark lack of Indigenous representation in other media.

While the NCAI has identified over 1,800 k-12 schools across the country which still have a Native mascot, activists and Native advocacy groups have expressed their hope that the recent mascot bans and name changes are a step in the right direction towards the removal of dehumanizing Native mascots and towards an increase in the visibility of Indigenous people through more accurate and positive representation.

Last week, we spoke to Gen7 youth Exodus to hear his thoughts as an Indigenous young person on mascots and the importance of positive Native representation. Exodus expressed support for the Colorado legislature’s recent ban on Native mascots in the state's public schools, as he feels the mascots make fun of how Indigenous people historically lived and dressed. "That's setting a bad view to us and our sacred lands," he said of the mascots. When asked about his thoughts on Indigenous representation, Exodus stated that he would like to see more positivity and respect towards Native people. We offer him our gratitude for sharing his insight on this topic with us!

Additional resources on Native mascots, their harmful effects, and the ongoing movement to retire them listed below.

Resource Links

A Time Magazine interview with Adrienne Keene (Cherokee) on the history and impact of Native mascots: https://time.com/5866481/native-american-mascots/

A documentary which analyzes the derogatory Washington Football Team name and discusses the appropriation of Native cultures. Available on Kanopy with a university login or public library card for participating colleges, universities, and libraries: https://www.kanopy.com/product/more-word


Research on the harmful effects of Native mascots:

A 2008 study on the psychological effects of Native mascots by Stephanie A. Fryberg, Hazel Rose Markus, Daphna Oyserman, and Joseph M. Stone: http://www.indianmascots.com/fryberg--web-psychological_.pdf

A summary, created by Illuminatives, of a recent study on the relationship between Native American identity and attitudes toward Native mascots: 
https://illuminatives.org/wp-content/uploads/2018/04/UnpackingTheMascotDebate.Explainer.pdf?x18008


On recent name changes and bans on Native mascots:

“The long road to a reckoning on racist team names” from Vox: 
https://www.vox.com/first-person/22596477/cleveland-indians-racist-name-change

“Indigenous parents explain why Cleveland Guardians name change means so much” from Today: 
https://www.today.com/parents/cleveland-indians-become-guardians-indigenous-parents-cheer-t226405

“Washington NFL Team says no Native-themed mascot” from Indian Country Today: 
https://indiancountrytoday.com/news/washington-nfl-team-says-no-native-themed-mascot

A summary of Colorado SB21-116: https://leg.colorado.gov/bills/sb21-116


Organizations leading the movement to remove dehumanizing Native Mascots:

Illuminatives https://illuminatives.org/change-the-name/

The National Congress of American Indians: https://www.ncai.org/proudtobe

No More Native Mascots: http://www.nomorenativemascots.org/

Change the Mascot: https://www.changethemascot.org/

In a typical year, the dust from the LakotaRide would now be settling. Riders would be gently easing back into the rhythms of their daily lives, processing the lessons learned on horseback and around the sacred circle, and taking time to reflect. But even amidst the postponement of the LakotaRide, the Spirit of the Tsunka Wakan Oyate (Horse Nation) and the commitment to reconciliation central to the Ride have continued to inspire us. Recently, Keeper of the Firewood Norbert "Nobby" Bell generously shared his experiences and knowledge of horses with us in honor of the LakotaRide:

“The Tsunka Wakan is a holy animal. It’s sacred,” said Bell of horses within the cultures of Plains tribes. The Horse, he explained, is sacred for its presence in the everyday lives of Indigenous people on the Plains. Horses originated millions of years ago in North America before spreading to Asia and Europe. After several millennia of extinction on their native continent, they quickly readapted to the land upon their reintroduction by the Spanish. Whether carrying riders and heavy loads across long distances, making hunting more efficient, participating in ceremonies, or guiding warriors in battle, horses played a crucial role in the history of tribes across the continent. Bell expressed that the role of the horse as a companion is still key to the Plains tribes, stating “Once you make that connection [with a horse], they’re your best friend for life.”

Nobby is a Northern Arapaho tribal elder living on Pine Ridge and has been working with horses his entire life. We offer him our gratitude for sharing this knowledge!

While the LakotaRide is rooted in horse medicine, it is also characterized by a dedication to the sacred work of reconciliation. On the LakotaRide - and during Tipi Raisers gatherings throughout the year - reconciliation takes many forms. It reveals itself in nightly circles as Native and non-Native people engage in honest dialogue, in warm meals eaten together after a long day riding through the Front Range, in the faces of Lakota elders who graciously share their wisdom and of volunteers who return year after year. Often, reconciliation hurts. It is a deep-seated and Spirit-fed obligation to one another, fulfilled through laughter, struggle, teaching, and learning, through speaking bravely and listening earnestly. It requires an unlearning of the whitewashed history so many of us have been taught, and calls us to learn the truth of our shared history from the Indigenous perspective.

While reconciliation in the Tipi Raisers context is centered on relationship-building, a nationwide conversation has recently been emerging around what a US government-led reconciliation initiative with Indigenous communities should look like.

Truth and reconciliation commissions have been implemented by over 40 countries since the mid-20th century with the purpose of addressing, documenting, and healing traumatic and unjust histories. The June announcement of an investigation into Native boarding schools by the US Department of the Interior has prompted some to compare the initiative with Canada’s Truth and Reconciliation Commission (TRC). The TRC, formed by the Canadian government in 2008, was tasked with investigating the history and ongoing effects of abuses committed against Indigenous children at the country's state and church-run residential schools. Some residential school survivors stated that the TRC’s 2015 presentation of its findings contributed to their journey towards healing, while other individuals and groups have since criticized the TRC’s efficacy and its failure to fully investigate mass graves at school sites.

A bill to establish a truth and reconciliation commission on Native boarding schools similar to Canada's TRC was introduced into the US House of Representatives in 2020 by then-congresswoman Deb Haaland (Laguna Pueblo), but has yet to move out of committee. Despite this delay on a congressional effort towards reconciliation, activists have expressed hope that the Department of the Interior’s investigation under now-Secretary Haaland’s leadership will begin to address the injustices of Native boarding schools in the US.

Additional resources on the role of horses in Indigenous cultures, reconciliation and more listed below.

Resource Links

Archives from a 2009-2013 exhibit at the National Museum of the American Indian on the history and significance of the Horse in Native cultures:
https://americanindian.si.edu/static/exhibitions/horsenation/index.html

An article from The Conversation discussing restorative justice and the efficacy of truth commissions in over 40 countries worldwide:
https://theconversation.com/do-truth-and-reconciliation-commissions-heal-divided-nations-109925
 

On Canada’s Truth and Reconciliation Commission and the criticisms it has faced:
 
The archived official website of the Truth and Reconciliation Commission of Canada, including links to its official report and findings, exhibitions, and additional resources:
https://web.archive.org/web/20200507221904/http://www.trc.ca/index.html
 
“'Cultural Genocide,' Truth and Reconciliation Commission Calls Residential Schools” from Indian Country Today
https://indiancountrytoday.com/archive/coming-full-circle-truth-and-reconciliation-calls-residential-schools-cultural-genocide
 
“Much work remains on the Truth and Reconciliation Commission's 94 Calls to Action” from the National Post https://nationalpost.com/news/much-work-remains-on-the-truth-and-reconciliation-commissions-94-calls-to-action
 
 
On US-government led reconciliation initiatives in regards to Native Boarding Schools: 
 
“Canada, US differ on boarding schools” from Indian Country Today
https://indiancountrytoday.com/news/canada-u-s-differ-on-boarding-school-policies
 
Full text of HR. 8420, the Truth and Healing Commission on Indian Boarding School Policy Act
https://www.congress.gov/bill/116th-congress/house-bill/8420/text
 

On local reconciliation efforts in Colorado and beyond:
 
“Search for remains at Colorado’s Native American boarding schools to proceed slowly, respectfully” from the Denver Post https://www.denverpost.com/2021/07/25/colorado-indian-boarding-schools-remains-graves/
 
“Dawnland” - A documentary which follows Native and non-Native officials across Maine as they investigate the impact of harmful child welfare practices against Native children and engage in the first government-sanctioned truth and reconciliation commission (TRC) in the United States. Available with a PBS passport subscription here: https://www.pbs.org/video/dawnland-t0dsij/#

July 15th marked the 5th anniversary of a prayer run that brought the #NoDAPL movement into the public consciousness. On that date in 2016, Indigenous youth living in the Sacred Stone Camp at Standing Rock began a 2,000+ mile run from North Dakota to Washington D.C. to demand a stop to the construction of the Dakota Access Pipeline (DAPL) by oil/gas company Energy Transfer Partners. The pipeline, which began operating in 2017, is opposed by Native water protectors and allies of the #NoDAPL movement for various reasons, including its high risk of polluting water sources for the Standing Rock Sioux Tribe and the communities in its path, its disturbance of sacred burial sites during construction, and its role in the larger climate crisis facing the world today.

United by the belief that Water is Life (Mni Wiconi in Lakota), the #NoDAPL movement began to grow throughout 2016 as water protectors came together at the Sacred Stone Camp on the Standing Rock Reservation. The camp, located near the site of DAPL construction, would eventually become the largest gathering of Indigenous nations in modern American history. Following months of demonstrations at the camp and across the nation, construction of the pipeline was briefly halted by the federal government in December 2016. However, an executive order by then-President Trump rebooted the DAPL project and led to its completion in mid-2017.

There were at least five leaks from the DAPL during its first six months of operation, and though the pipeline is currently under environmental review by the Army Corps of Engineers, oil continues to flow through it today.  As a result, Lakota youth leaders recently announced plans for another youth run to demand a full shutdown of the DAPL by President Biden.

Bobbi Jean Three Legs, who helped organize the 2016 run to DC, joined the Tipi Raisers and Colorado Young Leaders for the Inspiring Action Speaker series earlier this year to share her experiences living at the Sacred Stone Camp and organizing the run. Three Legs, Standing Rock Sioux Tribe (Hunkpapa Oyate), was inspired to become a water protector after imagining what it would be like if there was no clean water to give to her young daughter. She continues to organize youth in her community around efforts to protect their land and water (Inspiring Action Speaker Series with Bobbi Jean Three Legs).

As we continue to commemorate five years since the height of the #NoDAPL movement throughout the fall and winter, stay tuned for future Reconciliation through Education newsletters on this topic.

More resources on Standing Rock listed below.

Resource Links

A comprehensive history of the events at Standing Rock from the Reclaiming Native Truth project:
https://www.firstnations.org/wp-content/uploads/2018/12/Compressed-Standing-Rock-Report-Screen.pdf

A reflection by Sacred Stone Camp founder LaDonna Brave Bull Allard on the past and present desecration of Indigenous land, water, and life at the hands of government officials and extractive industries:
https://www.yesmagazine.org/democracy/2016/09/03/why-the-founder-of-standing-rock-sioux-camp-cant-forget-the-whitestone-massacre


On Indigenous resistance at Standing Rock and the environmental and cultural concerns surrounding pipelines: 

“Tribes Across North America Converge at Standing Rock, Hoping to be Heard” A report from PBS NewsHour
https://youtu.be/9-EQ7BuhQq4

“The Standing Rock resistance and our fight for Indigenous rights” A TED Talk from Tribal Attorney Tara Houska, Couchiching First Nation https://youtu.be/wD3-6JIUF7M


On the Indigenous youth activism that inspired the movement and continues to create change today:

 “The Youth Group that Launched a Movement at Standing Rock” from the New York Times
https://www.nytimes.com/2017/01/31/magazine/the-youth-group-that-launched-a-movement-at-standing-rock.html

“Native Youth Deliver Petition Against Pipeline to White House” from Colorlines
https://www.colorlines.com/articles/photos-native-youth-deliver-petition-against-pipeline-white-house

“Standing Rock Lakota youth announce 93-mile relay run calling for Biden to shut down Dakota Access Pipeline” from Indian Country Today https://indiancountrytoday.com/the-press-pool/standing-rock-lakota-youth-announce-93-mile-relay-run-calling-for-biden-to-shut-down-dakota-access-pipeline