Friday, August 18, 2017
Pat Pruit, Laguna Pueblo, won the Best of Show award for the 2017 Santa Fe Indian Market with this zirconium and titanium sculpture. The awards ceremony was held at the Santa Fe Community Convention Center Friday. (Eddie Moore/Journal)
SANTA FE – For Pat Pruitt, winning Best of Show at the 96th annual Santa Fe Indian Market for his zirconium and titanium sculpture, combining modern technique and design with the shape of a traditional pueblo pot — was “trippy.”
“I’m blown away,” said the Laguna Pueblo artist when given the honor by Southwestern Association for Indian Arts leader Dallin Maybee. Pruitt spent nearly 800 hours on the sculpture titled “Sentinel v1.0,” submitted it and “hoped for the best.”
“I don’t think we ever create to say, ‘I want to try and win this,'” Pruitt said when accepting his award Friday afternoon at the Santa Fe Community Convention Center. “We create out of the passion of our hearts, to be able to do what we do in the matter that we do it. It’s such a blessing.”
He told the Journal he created his vessel as a way to honor his first Indian Market 10 years ago. That year, he made a smaller, stainless steel piece. He wanted to explore the art form again with new materials and new techniques he’s picked up since then.
The show’s Best of Youth winner was also non-traditional, a Post-It note paper sculpture by 17-year-old Rain Scott (Navajo) called “Splendor of the Peacock.” His father, artist Raynard Scott, accepted the award because Rain had to be at school in Arizona.
He said his son spent two years after school and on weekends putting together the mostly-orange paper peacock, and was “astonished” by it the first time his son showed it to him. “It’s a testament to the passion and time the artists put into their pieces,” he said. Rain’s art will be on display at his father’s booth this weekend.
Other market winners include:
Textiles: Lola Cody (Navajo), created big rug — a 14-feet, 8 inches by 8 feet — made of wool from her family’s sheep. The brown and tan colors come from the sheep, whom Cody thanked when she accepted her award. She previously was awarded Best of Show in 2014 and first place in Textiles in 2013. “It’s always an honor to be recognized for your hard work,” she said.
Pottery: Angie Yazzie (Taos Pueblo) made a black, hand-coiled prayer bowl with geometric designs on its rim. She said she was inspired by a book she found of old, 1800s pottery as well as traditional Taos Pueblo and Kiwa pottery. The designs represent each of the directions, Yazzie said.
Moving Images: Steven Paul Judd’s (Kiowa) short film “The Gift,” is about a young boy whose grandfather has recently died and left him with a magical book and a mason jar with fairly-like spirits inside. It was inspired by his own grandfather’s death last year. Judd said he wanted to use the idea of “people living on.”
Basketry: Donald Johnston (Qagan Tayagungin) won for his Baleen basket with a figure of a man kayaking. Each thread of the basket was hand-split and hand-shaved, he said.
Bead Work & Quill Work: Carla Hemlock ( Mohawk) was awarded for her beading on a long red jacket, top hat, and purse.
Diverse Art Forms: Jamie Okuma (Luiseño Shoshone-Bannock) won for her jacket, long shorts and spiked backpack ensemble. The set is separate from the collection she’ll be showing during today’s 3 p.m. Haute Couture Fashion show at the convention center, which will mix Native and Japanese cultures. The beadwork design on the backpack was digitally copied onto the shorts to match. Okuma has won Best of Show three times; 2000, 2002 and 2012.
Paintings, Drawings, Graphics & Photography : Local photographer Cara Romero (Chemehuevi) won for her large-scale portrait of a woman wearing a white necklace from the Chumash tribe. Romero was also awarded the Institute of American Indian Arts Alumni Award.
Jewelry: Former pipeline worker Wesley Willie (Navajo) said he switched over to creating jewelry 15 years ago, and was awarded for the first time for a bolo tie and bracelet with Morenci turquoise and other stones.
Pueblo Wooden Carvings: Arthur Holmes’s (Hopi) carving of a Rain Goddess took first place. “Each rain [the Hopi] get is inspiration for farming tradition,” he said, describing the farmers’ typically dry climate. He pointed out the carved figure’s hands. In one, she holds the Hopi people’s offerings, and in the other she has snow, to provide rain. He also took home first in the classification in 2011 and 2012.*
By Megan Bennett / Journal North Reporter 8/19/17
Kin 87: Blue Solar Hand
I pulse in order to know
I seal the store of accomplishment
With the solar tone of intention
I am guided by the power of abundance.
As the mental sphere of the planet, the noosphere can only be made fully conscious if it is a function of the unified field of the human mind operating in universal telepathy.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.
The Sacred Tzolk'in
Ajna Chakra (Gamma Plasma)
Thursday, August 17, 2017
Fighting for Indigenous Inmates and Religious Rights:
Huy, Cladoosby again call upon US State Department, United Nations to ensure indigenous inmate religious freedoms
Since at least 2013, there has been a continuous call for improved conditions across the U.S. when it comes to indigenous prisoners religious rights. On August 3, Huy (pronounced Hoyt) submitted comments to U.S. Secretary of State Rex Tillerson calling attention to ongoing violations of incarcerated indigenous on the state and local level.
The national non-profit’s comments were submitted for the State Department’s November 20, 2017 report to the Committee on the Elimination of Racial Discrimination (CERD). The comments were sent to both the state department and CERD.
Huy’s comments are a follow-up to the report that the American Indian-run, Seattle-based NGO submitted to CERD in 2014. In its 2017 report, Huy explains that, “The United States has been on notice of this failure to protect indigenous prisoners’ religious freedoms since at least mid-2013, when it received an inquiry about these violations from the United Nations Special Rapporteur on the Rights of Indigenous Peoples together with the Special Rapporteur on Freedom of Religion or Belief. To our knowledge, the United States has yet to respond to this inquiry, despite calls from indigenous leaders in the United States.”
In 2014, National Congress of American Indians (NCAI) President Brian Cladoosby called upon then Secretary of State John Kerry to respond to the United Nations Special Rapporteur’s 2013 inquiry. There has yet to be a response from the State Department to that United Nations inquiry or to Huy’s 2014 report.
“Our trustee has yet to hear our calls for justice on behalf of our imprisoned relatives. So we turn to international human rights forums for accountability,” stated NCAI President Cladoosby, who also sits on Huy’s Board of Advisors. “We continue to hope and pray for national intervention against state and local government violation of indigenous prisoner religious freedoms.”
The August 3 letter to Secretary Tillerson addresses the continued violation of ICERD articles 2, 5, and 6, along with the treatment of indigenous inmates that is inconsistent with UNDRIP articles 2, 12, 18, and 19.
Violations are happening across the country, but Huy highlighted issues in Alabama, California, Idaho, Texas and Wyoming state prisons.
In Alabama’s case, the state, along with nine other states, continue to prohibit indigenous prisoners from seeking a religiously based exemption from prison policies banning long hair.
There have been small victories for indigenous inmates and their religious rights. The most recent was a decision by Neil Gorsuch, U.S. Supreme Court Justice, while serving as a federal Court of Appeals judge said that Wyoming had placed a substantial burden on the free exercise of religion by Andrew Yellowbear by denying him access to the prison’s sweat lodge.
Victories like this only happen because indigenous prisoners are “being forced to vindicate their rights through protracted litigation,” according to Huy. Litigation, as Huy explained to Tillerson, is not an effective remedy to the problem.
“The Trump Administration is rather obviously committed to states’ rights, to mass incarceration, and to the freedom of religion—at least Western religion,” said Huy Chairman Gabe Galanda, an Indian civil rights lawyer in Seattle. “Those commitments must also make way for the exercise of American Indian religious freedom within state or local prisons, as the U.S. Constitution and federal statute require.”
Huy in the Coast Salish Indian Lushootseed language means “see you again/we never say goodbye.” The non-profit provides economic, educational, rehabilitative and religious support for American Indian, Alaska Native and other indigenous prisoners in the Pacific Northwest and throughout the United States.*
By ICMN Staff • August 17, 2017
Kin 86: White Galactic World-Bridger
I harmonize in order to equalize
I seal the store of death
With the galactic tone of integrity
I am guided by the power of heart.
Let your soul work in harmony with the universal intelligence as your breath does with the air.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.
The Sacred Tzolk'in
Muladhara Chakra (Seli Plasma)
Wednesday, August 16, 2017
Image by Thomas Portue/United States Postal Service/postalmuseum.si.edu
“Preaching and Farming at Mission Dolores” by Anton Refregier is a mural that is displayed at the rormer Rincon Annex Post Office, in San Francisco, California.
Lying to Children About the California Missions and the Indian:
The story of the missionization of California is a story of sacrificing culture to greed
All my life, I have heard only one story about California Indians: Godless, dirty, stupid, primitive, ugly, passive, drunken, immoral, lazy, weak-willed people who might make good workers if properly trained and motivated. What kind of story is that to grow up with?
The story of the missionization of California.
In 1769, after missionizing much of Mexico, the Spaniards began to move up the west coast of North America in order to establish claims to rich resources and before other European nations could get a foothold. Together, the Franciscan priests and Spanish soldiers “built” a series of 21 missions along what is now coastal California. (California’s Indigenous Peoples, numbering more than 1 million at the time, did most of the actual labor.) These missions, some rehabilitated from melting adobe, others in near-original state, are now one of the state’s biggest tourist attractions; in the little town of Carmel, Mission San Carlos Borromeo de Carmelo is the biggest attraction. Elsewhere, so-called Mission décor drenches Southern California, from restaurants to homes, apartment buildings, animal shelters, grocery stores, and post offices. In many neighborhoods, a bastardized Mission style is actually required by cities or neighborhood associations. Along with this visual mythology of adobe and red clay roof tiles comes the cultural storytelling that drains the missions of their brutal and bloody pasts for popular consumption.
In California schools, students come up against the “Mission Unit” in 4th grade, reinforcing the same lies those children have been breathing in most of their lives. Part of California’s history curriculum, the unit is entrenched in the educational system and impossible to avoid, a powerfully authoritative indoctrination in Mission Mythology to which 4th graders have little if any resistance. Intense pressure is put upon students (and their parents) to create a “Mission Project” that glorifies the era and glosses over both Spanish and Mexican exploitation of Indians, as well as enslavement of those same Indians during U.S. rule. In other words, the Mission Unit is all too often a lesson in imperialism, racism, and Manifest Destiny rather than actually educational or a jumping-off point for critical thinking or accurate history.
In Harcourt School Publisher’s California: A Changing State, the sacrifice for gold, riches, settlements, and violence by Spanish, English, and Russian explorers is well enunciated throughout Unit 2 and dressed in exciting language such as on page 113: “In one raid, Drake’s crew took 80 pounds of gold!”
In four opening pages to Chapter 3 devoted to Father Junípero Serra, the textbook urges students to sympathize with the Spanish colonial mission:
“Mile after mile, day after day, week after week, the group traveled across the rugged terrain. As their food ran low, many of the men grew tired and sick. Father Serra himself suffered from a sore on one leg that grew worse each day. And yet he never gave up, calling on his faith in God to keep himself going.”
The language jumps between an acknowledgement of the subjugation of Indigenous Peoples and of mutually beneficial exchanges. In Lesson 3, “The Mission System” opens: “Indians were forced to build a chain of missions.” Subsequent language emphasizes the alleged benefits to the Indians:
“At the missions, the priests worked to create loyal Spanish subjects… They would move the California Indians into the missions, teach them to be Christians, and show them European ways.”
Visiting the mission as an adult, proud, mixed-blood California Indian woman, I found myself unprepared for gift shops well stocked with CD's of pre-researched Mission Projects; photocopied pamphlets of mission terms, facts, and history (one for each mission); coloring books; packaged models of missions (“easy assembly in 10 minutes!”); and other project paraphernalia for the discerning 4th grader and his or her worried parents.
The Carmel Mission website maintains a “4th Grade Corner” where daily life for padres and their “Indian friends” who “shared what little food and supplies they had” is blissfully described. Other websites offer “easy,” “quick,” and “guaranteed A+!!!” Mission Projects, targeting those anxious parents, for a price.
Generations of Californians have grown up steeped in a culture and education system that trains them to think of Indians as passive, dumb, and disappeared. In other words, the project is so well established, in such a predictable and well-loved rut, that veering outside of the worn but comfortable mythology is all but impossible.
On my visit to Mission Dolores, I found that out in a particularly visceral way.
It was over winter break, 2008. I was in San Francisco for a conference, and my friend Kimberly and I had hopped on a streetcar to visit Mission Dolores. As we emerged from the mission church via a side door into a small courtyard (featuring one of those giant dioramas behind glass), we inadvertently walked into video range of a mother filming her daughter’s 4th-grade project.
Excusing ourselves, we studiously examined the diorama while the little girl flubbed her lines a few times. She was reading directly from the flyer given tourists in the gift shop and could say “basilica” but not “archdiocese,” but she maintained her poise through several takes until she nailed it.
Both mothers ourselves, Kimberly and I paused to exchange a few words of solidarity about school projects with the mother, which gave Mom the chance to brag about how she and Virginia were trying to “do something a little different” by using video instead of making a model.
“That’s great!” I said, giving them both a polite smile. “I’ll bet your teacher will be glad to have something out of the ordinary.”
“Well, it is different actually being right here,” Mom said excitedly. “To think about all those Indians and how they lived all that time ago, that’s kind of impressive.”
I could not resist: “And better yet,” I beamed, “still live! Guess what? I’m a member of the Ohlone/Costanoan-Esselen Nation myself! Some of my ancestors lived in this mission. I’ve found their names in the Book of Baptism.” (I didn’t mention that they are also listed in the Book of Deaths soon afterward.)
The mother was beside herself with pleasure, posed me with her daughter for a still photo, and wrote down my name so she could Google my work. Little Virginia, however, was shocked into silence. Her face drained, her body went stiff, and she stared at me as if I had risen, an Indigenous skeleton clad in decrepit rags, from beneath the clay bricks of the courtyard. Even though her mother and I talked a few more minutes, Virginia the 4th grader—previously a calm, articulate news anchor in training—remained a shy shadow, shooting side glances at me out of the corner of her eyes.
As Kimberly and I walked away, I thought, “That poor kid has never seen a live Indian, much less a ‘Mission Indian’—she thought we were all dead!” Having me suddenly appear in the middle of her video project must have been a lot like turning the corner to find the (dead) person you were talking about suddenly in your face, talking back.
Kimberly, echoing my thoughts, chortled quietly, “Yes, Virginia, there really are live Mission Indians.”
The problem is, thanks to Mission Mythology, most 4th graders will never know that and the textbooks don’t help to give visibility to modern California Indians.
Throughout the rest of California: A Changing History, mentions of California Indians are brief and as victims fading into history. On page 242, under the heading of “A Changing Population,” Harcourt states simply, “California Indians were hurt by the gold rush… Many were forced off their lands when the miners found gold there.”
Many pages later, California Indians are mentioned again when the textbook devotes five paragraphs to Indian Governments. Although 109 tribes are recognized in California, in the text, they are faceless and noted only by red square dots on a map.
It’s time for the Mission Fantasy Fairy Tale to end. This story has done more damage to California Indians than any conquistador, any priest, and soldado de cuera (leather-jacket soldier), any smallpox, measles, or influenza virus. This story has not just killed us, it has also taught us to kill ourselves and kill each other with alcohol, domestic violence, horizontal racism, internalized hatred.
We have to put an end to it now.
This article is adapted from Deborah Miranda’s book “Bad Indians: A Tribal Memoir” and is reprinted here with permission of the author. This article is part of the Zinn Education Project’s If We Knew Our History series.
It originally appeared on March 23, 2015 at zinnedproject.org. (© 2015 The Zinn Education Project.)
Deborah A. Miranda is the author of “Bad Indians: A Tribal Memoir” (Heyday Books, 2012). Miranda is an enrolled member of the Ohlone/Costanoan-Esselen Nation of California, and is also of Chumash and Jewish ancestry. She is a John Lucian Smith Jr. Professor of English at Washington and Lee University, and says reading lists for her students include as many books by “bad Indians” as possible. Visit Deborah Miranda’s blog, BAD NDNS.*
By Deborah A. Miranda
Kin 85: Red Resonant Serpent
I channel in order to survive
I seal the store of life force
With the resonant tone of attunement
I am guided by the power of navigation
I am a galactic activation portal
Mantra focuses on primordial sound vibration, the primary dimension of universal coordination.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.
The Sacred Tzolk'in
Sahasrara Chakra (Dali Plasma)
Tuesday, August 15, 2017
Courtesy Megan Red Shirt-Shaw
Megan Red Shirt-Shaw graduated with a master’s degree from the Harvard Graduate School of Education in May. She delivered the Student Speaker Address at the commencement exercises.
Megan Red Shirt-Shaw: FIERCE Defender of Native American Students:
Native American students have an ally in Harvard graduate Megan Red Shirt-Shaw
The Harvard Graduate School of Education may not have been ready for Megan Red Shirt-Shaw, Oglala Lakota, but she was more than ready for the prestigious university founded nearly 400 years ago, in part to educate American Indians. Delivering the Student Speaker Address at the Harvard Graduate School of Education commencement in May, Red Shirt-Shaw opened by saying, “I’d like to acknowledge the land of the Wampanoag, Nipmuc and Massachusetts tribes on which this university rests.”
Red Shirt-Shaw was one of a cohort of Native American women accepted in HGSE’s Higher Education Program. “I am really fortunate that I came into the program with other Native women,” she told ICMN. The women, as it turned out, came to Harvard to learn—and to teach.
“We, five of us in particular, banded together to revive the Native American student organization, which was called FIERCE—Future Indigenous Educators Resisting Colonial Education,” she said. The other women who committed to rebuilding the student organization were Danielle Lucero, Isleta Pueblo; Kaci McClure, Cherokee/Choctaw; Jordan Johnson, Navajo, and Autumn White Eyes/Oglala Lakota/Turtle Mountain Anishinaabe/Northern Cheyenne/Pawnee.
Red Shirt-Shaw said her experience at Harvard Graduate School of Education was for the most part extremely positive, “but sometimes it was really hard because a lot of us would walk into classroom settings and be presented with information about the demographics of American students and Native students were almost never mentioned. They would do a breakdown of what students in America looked like and there were never statistics about Native American students.
“That was definitely eye-opening for all of us, coming to this institution, so a lot of our focus was on pushing the narrative relative to contemporary indigenous identity—to look at the DAPL movement, which was happening at the time, but then also to understand that Native American students may be sitting in a classroom without teachers even knowing it. We were trying to break down stereotypes and misunderstandings that a lot of people coming into HGSE may have had about what it means to be indigenous in the 21st century.”
One of the things FIERCE did to advance its agenda was to organize rallies in support of the DAPL resistance. “I think a lot of us felt very isolated in not being able to go and actually be a part of the movement at Standing Rock. But we were able to use that as a learning tool—an example of indigenous resistance that people could look at and understand in a contemporary context,” she explained. “We also did panels about indigenous identity, organized movie screenings, and hosted dinners at the Harvard University Native American Program, which was our greatest support network at Harvard.”
Red Shirt-Shaw said she grew up in four different states, California, Michigan, Connecticut, and Arizona, where she graduated from The Gregory School in 2007. She earned a bachelor’s in English from the University of Pennsylvania in 2011 and later went back for her master’s. Then she worked at UPenn in undergraduate admissions with a focus on recruiting and retaining Native American students, followed by a stint at the nonprofit QuestBridge Scholars Program, which partners with 35 colleges and universities to recruit high-achieving low-income students to the schools. She ended up at Santa Clara University, a Jesuit school in the San Francisco Bay area and in 2015 founded Natives in America, an online literary space for Native American, Native Hawaiian and Native Alaskan youth.
“At all of these places I was working on having conversations about Native American students, why there needs to be more focus on recruiting Native students to colleges and universities across the U.S.,” she said. “Ultimately my decision to go back to school was driven by the hope that that my work will eventually be focused on recruitment, retention and access for Native American students.”
Red Shirt-Shaw said of her experience at Harvard with FIERCE: “It changed my life; it helped me grow. It gave me a really positive, incredible network of educators moving forward.”
She spent this summer at the University of Colorado Boulder’s Upward Bound program. “This program has given me the opportunity to work with rising high school seniors. I taught 24 of them this summer, developing a brand new curriculum focused on empowering Native youth and decolonizing history, but also focusing on college. I really hope the 24 seniors I’ve worked with this summer walk away from this into their senior year of high school excited about the college process, but also knowing how important their voices are and how important it is to understand our history and our cultural identities and our traditions because the stronger we are in knowing ourselves and where we came from the more powerful we’ll be moving forward.”
Red Shirt-Shaw said she will be applying for doctoral programs for the fall of 2018, and hopes to continue working with youth to empower them for the work ahead. “A lot of our resistance has been started by brave indigenous voices, brave indigenous young voices,” she said.*
By Tanya H. Lee • August 15, 2017
Kin 84: Yellow Rhythmic Seed
I organize in order to target
I seal the input of flowering
With the rhythmic tone of equality
I am guided by my own power doubled.
Cosmic history contains coded keys for the development of transcendental thought-forms that surpass the limitations of our present knowledge structures.*
The Sacred Tzolk'in
Anahata Chakra (Silio Plasma)
Monday, August 14, 2017
Disney Exec: ‘She has to be sexy.’ Historical Inaccuracies and Harms of Disney’s Pocahontas
Examples that Disney's Pocahontas isn't just offensive and historically inaccurate - but Disney knew that she was young
In the summer of 1995, Pocahontas became Disney’s 33rd animated feature film; the first mainstream Disney film with a Native American heroine. Due to numerous verifiable historical inaccuracies insulting to native communities, Disney’s Pocahontas was surrounded by controversy.
Here are several examples of why Disney’s Pocahontas isn’t just offensive and historically inaccurate, but harmful.
Disney knew that the original Pocahontas was a child.
The Disney company consulted with historians yet admit that they drew inspiration from the folklore and fable of the legend of Pocahontas instead of historical accounts. In the feature The Making of Pocahontas, Roy Disney, then Vice Chairman of the Board of the Walt Disney Company, made this unsettling statement:
“The story is really Pocahontas’s story although we have taken some liberties with it. We knew that she was a bit younger when she met John Smith than we show her in the film, but on the other hand we felt like the relationship that developed by way of a love story in addition to the relationship of two people from different civilizations just added an emotional impact to what finally happens that makes it, I think, a more dramatic telling of the story.”
This is disturbing when according to Mattaponi sacred oral historian Dr. Linwood ‘Little Bear’ Custalow, a direct descendant of Pocahontas, “Pocahontas was about ten years old when the English colonists arrived (including John Smith) in 1607.”
In early concept artwork, Pocahontas is depicted as a child or a young teenager. However, supervising animator Glen Keane described her as “more of a woman than a teenager” in the behind-the-scenes special. In an interview with Entertainment Weekly, Keane added about Disney’s Pocahontas, ”We’re doing a mature love story here, and we’ve got to draw her as such. She has to be sexy.”
The excessive use of anti-Native Terminology
The screenplay for Disney’s Pocahontas is muddled with offensive content. Several Native tropes appear in the film as well as a subtle “Indian giver” joke between animal characters, Meeko and Percy.
The word savage(s) is spoken 46 times by settlers and derogatory terms such as heathens, devils, dirty and uncivilized are used 24 times against Native characters. Additionally, threats of violence through speech and action (including the murder of Kocoum) occurred 43 times throughout the film.
In total there were 113 examples of violent anti-Native racism in a children’s film with a run time of one hour and thirty-one minutes.
Kocoum was not Pocahontas’s suitor; he was her husband
Kocoum is a warrior admired by Pocahontas’s father Wahunseneca in both the film and in history. While his romance is unrequited in the film, he did marry Pocahontas. When rumors circulated that the English intended to kidnap Pocahontas, she went to live with him in his village. It is there that she became pregnant and had his child.
When Kocoum sees John Smith kissing Pocahontas in the film, he fights him and is killed by Thomas. Historically, a group of his men attacked Kocoum’s home and killed him shortly after the English kidnapped Pocahontas.
The child of Kocoum and Pocahontas survived and was cared for by the women of Kocoum’s village.
John Smith didn’t take a bullet to save Wahunseneca … or any Native
During the Colors of the Wind sequence in Disney’s Pocahontas, Pocahontas teaches John Smith the error of his ways. He tries to seek a peaceful solution between the natives and his own people and is met with resistance, especially from Governor Ratcliffe. At the end of the film, Smith risks his life to save Pocahontas’s father when Ratcliffe shoots at him. Smith must be taken back to England to recover from his injury, resulting in the film’s bittersweet ending.
In reality, John Smith terrorized several native villages for their food and resources by holding guns to the heads of village leaders. He was injured in a gunpowder accident and traveled back to England to recover. Pocahontas did not send him off like she does in the film; she was told that he died.
Disney admitted they knew Pocahontas never “saved” John Smith from being executed.
In The Making of Pocahontas, the film’s producer Jim Pentecost makes a comment about the film’s climax, where Pocahontas rescues John Smith:
“…there’s controversy among historians whether or not it really happened. So we felt that since historians among themselves can’t agree, that we had a certain amount of license to use what is known from the folklore to create this story.”
The “execution” was actually a four day ceremony that would initiate John Smith into becoming a werowance (secular chief). His life was never in danger and Smith acknowledges that he understood he would be released in four days.
Additionally, Custalow writes that “Smith’s accounts of the events surrounding Pocahontas allegedly saving his life were written years after her death. At that time, there was no one to attest to what he had written.”
Disney references the genocide of Native Americans visually and in song
After the colonists arrive in Virginia, the medicine man Kekata uses smoke and fire to warn his tribe about the dangers they will bring. Images appear of the colonists shooting and murdering Native people, including a woman holding a baby. This is echoed in the musical number Savages and its reprise, which includes the line “Destroy their evil race until there’s not a trace left.”
Historically, the violence between the colonists and the natives increased over time. This would only worsen over the centuries as more settlers occupied and stole Turtle Island from other Indigenous tribes. The end of Disney’s Pocahontas suggests that love and empathy can stop colonial violence even though Disney was fully aware that even Native women and their babies were not spared from it.*
By Ali Nahdee • August 12, 2017
Kin 83: Blue Overtone Night
I empower in order to dream
I seal the input of abundance
With the overtone tone of radiance
I am guided by the power of magic.
Cosmic History is the knowledge of reality that exists above and beyond, and even within all human illusion.*
The Sacred Tzolk'in
Manipura Chakra (Limi Plasma)
Sunday, August 13, 2017
Courtesy Dr0ne2bewild Shiyé Bidziil/Vimeo
Energy Transfer Partners drill pad for tunneling under the Missouri River
at Lake Oahe, in November 2016.
Tribes Petition to Shut Down DAPL
Standing Rock Sioux and Northern Cheyenne want to stop Dakota Access oil flow
The Standing Rock Sioux and Cheyenne River Sioux tribes, have requested that the Dakota Access Pipeline (DAPL) be shut down while a U.S. District Court Judge decides whether to mandate further environmental review.
The tribes’ attorneys, with the environmental law firm EarthJustice, filed the motion in U.S. District Court on August 7, supported by the National Congress of American Indians (NCAI) and other Native organizations.
It’s the latest turn in what has become a nearly two-year journey for the Standing Rock Sioux and Cheyenne River Sioux tribes, which achieved a significant win on June 14 when Judge James Boasberg of the District of Columbia District Court directed the U.S. Army Corps of Engineers to “consider the impacts of an oil spill on fishing rights, hunting rights, or environmental justice, or the degree to which the pipeline’s effects are likely to be highly controversial.”
In a follow-up status hearing on June 21, Boasberg ordered Energy Transfer Partners (ETP) and the corps to submit arguments by July 17 explaining why he should not shut down the pipeline pending a potential new environmental analysis. He also gave the co-plaintiff tribes until August 7 to respond. All have now done so, and Boasberg is considering the submissions.
Army Corps lawyers have argued that the two authorizations issued for constructing the last portion of the pipeline should stay in place. The Corps said stopping of the flow of oil in the pipeline would be “unnecessary and inappropriate,” holding that the Corps most likely will come to the same safety conclusions that it did with its initial, more superficial analysis—that the pipeline is safe to operate and that stopping the pipeline would hurt ETP substantially.
ETP lawyers said the Corps had not thoroughly explained the reasons behind its decision to grant the easements for drilling under Lake Oahe on the Missouri River, but that the decision is still sound, and should stand.
In their counter argument, Earth Justice attorneys Jan Hasselman and Nicole Ducheneaux said the Corps “failed to address serious expert critiques of Dakota Access Pipeline’s oil spill risk analysis,” disregarded the tribes’ existential rights to hunt and fish, and provided a “skewed assessment” in saying that the location of the pipeline “raised no environmental justice concerns.”
The called for the Corps to conduct the full environmental impact statement that had been initiated in December 2016 by the administration of President Barack Obama but abandoned under Trump.
“Both the Corps and [ETP] have made it abundantly clear that they will treat the remand as a paper exercise designed to generate additional explanation for decisions already made,” the EarthJustice attorneys said. “Such an approach would make a mockery of the National Environmental Policy Act, which calls for an objective and open-minded analysis of environmental impacts before, and in order to inform, agency decisions.”
The case is now in the hands of Boasberg, who is expected to rule by September on at least part of the case while the new environmental review that he ordered in June is conducted.*
By Renae Ditmer • August 12, 2017
Kin White Self-Existing Wind
I define in order to communicate
I seal the input of spirit
With the self-existing tone of form
I am guided by the power of endlessness.
The third dimension is the place where your fourth-dimension movie takes form.*
The Sacred Tzolk'in
Vishuddha Chakra (Alpha Plasma)