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The video profiles Indigenous veterans, their diverse personal stories that led to serving in the U.S. military, and the impact it has had on their lives and identities.

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Smithsonian: Native Words, Native Warriors

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Smithsonian: Native Words, Native Warriors

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Play Narration Your browser does not support the audio element.

American Indian nations have always fought to defend themselves. Anyone who threatened their families, cultures, and lands was their enemy, including the United States. As a result of wars with the United States, many tribes were forced off their lands, relocated, or confined to reservations where they endured poverty, racism, and attempts to erase their traditional cultures. Languages were particularly targeted in the government's efforts to change American Indians' ways of life. Beginning in the late 1800s, Indian children were forbidden to speak their own languages and punished in government- and church-supported boarding schools if they did.

Many American Indians were not legally considered citizens of the United States until 1924. Even then, some states refused to let American Indians vote until as late as the 1950s.

Despite this tragic history, many American Indian men and women have served in all branches of the military. In many conflicts and wars, including World War I and World War II, American Indians honorably defended their homelands and the United States.

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Chapter 1: Introduction | Native Words, Native Warriors

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During World War I and World War II, hundreds of American Indians joined the United States Armed Forces and used words from their traditional tribal languages as weapons.

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Smithsonian Voices National Museum of the American Indian

The Choctaw Nation's Gift to the Irish

George Catlin (1796-1872). "Ball-play of the Choctaw: Ball-up," 1846-50. In 1834, on his travels in Indian Territory (present-day Oklahoma), George Catlin watched Choctaws playing stickball. (Gift of Mrs. Joseph Harrison, Jr. Smithsonian American Art Museum 1985.66.428A)

On March 23, 1847, a group of Choctaw leaders and others met in eastern Oklahoma to raise money for "the relief of the starving poor in Ireland." They collected $170, which was sent first to the Memphis Irish Relief Committee, then to the General Irish Relief Committee of the City of New York. This gift from an American Indian nation was recognized as extraordinary even at that time; the chairman of the New York committee mentioned it specifically in reports to the Central Relief Committee in Ireland. Last year, at the beginning of a St. Patrick's Day visit to the United States, the Irish head of state visited Oklahoma to thank the Choctaw Nation and announce an Irish scholarship program for Choctaw youth. It is not the first time the Irish have remembered the Choctaws' extending their hand. In 1992 a group of Irish men and women walked the 600-mile Trail of Tears, raising $170,000 to relieve suffering in famine-stricken Somalia-$1,000 for every dollar donated by the Choctaw people in 1847. In 2017 a Choctaw delegation took part in the dedication of Here Judy Allen, historic projects officer for the Choctaw Nation, describes the Choctaws' original gift to the Irish and how it reflects enduring cultural values. Kindred Spirits, a sculpture commissioned by the people of County Cork to commemorate the Choctaws' kindness. "These people were still recovering from their own injustice, and they put their hands in their pockets and they helped strangers," County Councilman Joe McCarthy pointed out at the ceremony. "It's rare to see such generosity. It had to be acknowledged."

The Choctaw Nation was the first of the large southeastern tribes relocated under the Indian Removal Act. Between 1831 and 1833, around 20,000 Choctaw people set out on the journey to Oklahoma from their traditional lands east of the Mississippi River. Historians estimate that 4,000 died along the way.
The Choctaw people have a history of helping others. Only 16 years after they began their long, sad march along the Trail of Tears, the Choctaws learned of people starving to death in Ireland. With great empathy, in 1847 Choctaw individuals made donations totaling $170, the equivalent of several thousand dollars today, to assist the Irish people during the famine. It was an amazing gesture. Though they had meager resources, they gave on behalf of others in greater need.

In 1995, Irish President Mary Robinson, later UN Commissioner for Human Rights, visited the Choctaw Nation of Oklahoma to thank the Choctaws for their generosity toward the Irish, a people with whom she noted their only link was "a common humanity, a common sense of another people suffering as the Choctaw Nation had suffered when being removed from their tribal land."
Judy Allen is historic projects officer for the Choctaw Nation. Previously she has served as the Choctaw senior executive officer of tribal relations (2013 to 2016) and executive director of public relations (1999 to 2013). Ms. Allen originally wrote this piece in 2011; it has been updated to include more recent Choctaw charitable works.
President Robinson also acknowledged the many Choctaws who have visited Ireland to take part in commemorating the Famine Walk. "Earlier in the month I met one of the members of the tribe, the artist Gary White Deer," she said. "He explained to me that taking part in that walk and remembering the past between the Choctaw Nation and Irish people and relinking our peoples is completing the circle. I have used that expression recently at a major conference on world hunger in New York. I spoke of the generosity of the Choctaw people and this idea of completing the circle."

This charitable attitude resonates still today when crisis situations occur across the world. In 2001, tribal people made a huge contribution to the Firefighters Fund after the Twin Towers attack in New York City and have since made major contributions to Save the Children and the Red Cross in 2004 for tsunami relief, in 2005 for Hurricane Katrina relief, for victims of the Haiti earthquake, and most recently for people affected by hurricanes in Houston, Puerto Rico, and Florida. Good works are not exclusive to humanitarian organizations and funds. The Choctaw Nation received the United States National Freedom Award in 2008 for the efforts made in support of members of the National Guard and Reserve and their families. There are countless stories of Choctaw individuals who have looked past their own needs to help their neighbors.

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In 1847, only 14 years after their long, sad march along the Trail of Tears ended, Choctaw people in Oklahoma learned of the Irish famine. With great empathy, Choctaw individuals made donations totaling $170, the equivalent of several thousand dollars today, for the relief of the Irish poor.

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Smithsonian: National Museum of the American Indian

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Smithsonian: National Museum of the American Indian

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Developing Stories: Native Photographers in the Field

Tailyr Irvine's new photo essay explores the legacy of U.S. government regulations impacting Native Americans' most personal decisions.

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Home Page | National Museum of the American Indian

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NMAI is committed to advancing knowledge and understanding of the Native cultures of the Western Hemisphere through partnership with Native people and others. The museum works to support the continuance of culture, traditional values, and transitions in contemporary Native life.

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pechanga band of luiseã±o mission indians

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Welcome to the web site of the Pechanga Band of LuiseÃ±o Indians. Here you will find news and information about the culture, history, tribal government and economy of the Pechanga Band and the Pechanga Indian Reservation in Temecula, California.

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When is Thanksgiving? Colonizing America: Crash Course US History #2

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Crash Course: Natives and Spaniards (11:19min)

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Crash Course: Natives and Spaniards (11:19min)

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The Black Legend, Native Americans, and Spaniards: Crash Course US History #1

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Hi all,

I was trying to delete an old post from 2010 and it inadvertently sent it to all subscribers. It showcases the work of someone I no longer support. Please delete and disregard the last email.

Someday I'll get this blog back under control, I promise!

AK

"The Gods of the Taino People," Perkins Street (behind former Hi-Lo Foods), Jamaica Plain. By Rafael Rivera Garcia with Jose Ramos, Jose Alicea, John Montero.

Welcome to "Indigenous Stories of Uncertain Times," an ongoing open call series to share perspectives and reflections on the pandemic from Indigenous people and communities. For each post I'm donating to a cause supporting COVID relief in Indian Country. For more information on the series, submission instructions, or if you would like to contribute to author honorariums and donations, please see this post.
by Rosa Blumenfeld

Rosa Blumenfeld is Muisca raised Colombian and Jewish. Rosa is a writer, water follower, and mikveh guides who lives on Massachusett land in Boston, MA, USA. Website: www.rosablumenfeld.com IG: @spiritual_rosa FB: www.facebook.com/spiritualrosa

I live in a neighborhood of Boston that has been transformed over the last 40 years from Jamaica Spain, the city's barrio, to Jamaica Plain (JP), a haven for white young urban professionals. They have taken over this neighborhood for the same reasons that I wanted to live here: it has good public transit access, the Jamaica Pond and the Arnold Arboretum. It is also Boston's most walkable neighborhood, with small stores along Centre Street, very active neighborhood listservs and Facebook groups that emphasize caring for each other and social justice, and is very family friendly.

Although I have lived in the Boston area since 2006, I have always avoided living in Jamaica Plain. As a fellow Native/Indigenous woman raised Latinx, the gentrification and the entitlement that goes along with the white people who have slowly but surely taken over here has always enraged me, and I didn't even grow up here. (Don't know what I mean by saying I am Native Raised Latinx? Read my post about it here.) When I separated from my soon to be ex-husband, I lived in a friend's guest room, then rented a room in a former trap house with 22 year olds who didn't clean and stole from me. I finally couldn't take it anymore and asked if anyone knew of housing in Boston on Facebook. The first listing I got was of a beautiful 2 bedroom that was below market rate because the landlord was a white JP progressive who wanted socially justice minded people in the house and could afford to do so. After a year of not feeling at home anywhere, I eagerly clicked on the photos and was delighted with what I saw. Plants everywhere, beautiful light, and artfully arranged furniture. I could tell right away that the white queer artist and social worker who lived there cared about not just having a place to live, but making it a real home. So despite my reservations about the Whole Foods and all the white yuppies in the neighborhood, including my new roommate, I moved in. I was tired and needed to feel like a whole person with a real home again.

Now that COVID 19 has hit, I wouldn't say that I regret my decision, but the underlying tensions in my neighborhood are rising to the surface in big ways, just like they are in the rest of this country. Stopping the spread of the Coronavirus isn't just about washing our hands or staying home. It is also about consistently and quickly out thinking the virus. We now need to prioritize the health of the whole by stopping our instincts to be physically close to our fellow human beings and starting again when we make unconscious mistakes like touching our faces or a door knob. Every. Singe. Time. The delivery guy who stood right in my doorstep to collect a package from my landlord upstairs a month ago wasn't intentionally trying to invade my space. He was just standing where he normally stood, with a natural inclination to want to be close to another human being. He didn't remember in that moment that times have changed and that he should ring the bell and then step back. In the absence of national leadership and agreed upon rules of engagement, people are left to figure out what social distancing means on their own, and it is pretty clear that we all have different definitions of what that means.

When I go outside to walk my dog in Jamaica Plain, it is like playing the old video game Frogger. I am constantly crossing the street, slowing my pace to maintain a 6 foot distance from someone and checking my surroundings so that people stay away from me. The white people who I see on the street still think that they are entitled to all the space, even during a global health pandemic. I no longer walk around Jamaica Pond because people seem to think that this is a vacation and on a nice day are walking on the path or sitting on the benches much less than 6 feet from each other. The runners sometimes do and sometimes don't wear face masks. They definitely do not slow down or move around others to maintain their distance because apparently keeping their pace is more important than making sure their sweat or their spit doesn't get someone sick. (Yes I still see runners spitting in the street even while Massachusetts is in lock down and has not hit its peak yet.) This is what it is like when I go outside, where there is plenty of space. I can't even imagine what these people are like in the tiny Whole Foods that sits where the Hi-Lo supermarket used to be. I don't even go in.

As we are seeing on the national stage, there is a way that white people think that their lives, convenience, and wealth are more important than anyone else's. This is why there are protests to end quarantine in some states, why the Navajo Nation has more COVID 19 cases than 8 states, and quite frankly, why the virus has spread so quickly and so far in this country in the first place. I have been watching this play out from the safety of my own home where it's been just me and my dog Penelope since the restaurant where I used to work as a server shut down right before Saint Patrick's day. But now this entitlement has come home to roost. My roommate went to quarantine with her girlfriend at the beginning of the pandemic, and the heaviness of it all is starting to get to her. She wants to come home.

Growing up in an alcoholic home, I was taught to focus all of my attention out on another person and severely punished when I tried to think about myself. The way this manifests in my adult life is by me taking care of everyone else in my life at my own expense. It is really hard for me to figure out what I actually want when faced with a request for something from someone else. My first thought is to figure out how to give them what they want, even if it doesn't make sense for my life or would even be bad for me. It also makes me hesitate to tell my story as a Native Raised Latinx person for fear of how it will be read and received by others. It is no accident that during a Trump presidency, the Washington Post's motto is "Democracy dies in the darkness." I agree with this principle, so despite my fear and not wanting to upset my roommate, here we are. Just as I would never silence another Native/Indigenous person or person of color, I cannot silence myself. Sometimes the best cure for white entitlement is the truth in broad daylight.

When my roommate first called me saying she wanted to come home, my first thought was to say yes. An interesting conversation ensued where she told me all about the ways that she had and had not been social distancing. How she went to her Mom's house and waved at her from the sidewalk. How she needed to pee when she was there but it was too dangerous to go inside, so her mom threw her a roll of toilet paper and she went in the backyard. How she had done better in the house with just her and her girlfriend, and that it was tense when the roommate was home, especially with her boyfriend. She talked about how all four of them were still working and that it was hard to find a place to take zoom calls when they were all there. But luckily, since quarantine had started, it had only been all four of them in the apartment twice, for a week at a time, with a couple of weeks in between because the boyfriend lives alone. How she thinks that we will all end up in pods, but that our landlord probably won't want to be in a pod with her.

A couple of things strike me now as I replay the conversation in my mind. I never told her how hard it has been on me to be living here alone. I chose to live with a roommate for a reason. I have struggled with anxiety, depression and disordered eating my whole life. Having the energy of other people in my own home helps me cope and do simple things that I struggle with: getting out of bed, eating, and going outside. Because she isn't here I've had to dig deep and come up with other supports. I am spending lots of time on video chat with friends and family. I started this blog. I am turning to God, the universe, a higher power (I am still searching for a word that resonates most with me) and inviting them into an active relationship with me in my home. I am making friends with the plants in the apartment. I am cherishing my relationship with my dog more than I ever have. When the quarantine was first imposed and I was faced with an unknown amount of time alone, I couldn't stand the silence of the apartment. It was very triggering. But now I notice the bird song outside my window as I write and I can tell I am not alone. Noticing all of these connections and being grateful for all of these relationships is huge progress for me.

As I reflected on this situation, I started to think about what I wanted and needed. With some help I realized that my top priority couldn't be what my roommate wanted, but rather about my own needs. That I have a right to be safe and healthy both physically and mentally. And that during a global health pandemic, we both had a communal responsibility to each other to maintain our safety and health as well. Hers AND mine. In the ensuing conversation and email exchange, I told her that I wasn't comfortable with her coming home. That the virus now considered us to be separate households. In my mind, this was pretty straight forward. No one likes the pandemic. We all want to escape from it. But the chess pieces fell where they did when this started and now we have to take responsibility for them. Make the best out of what we have. She had just told me how she hadn't entered the homes of any of her friends or family, and neither had I. For most of the pandemic she has actually been having a pretty good time living with her girlfriend. They are getting along really well and making the most of it. They are baking bread, going on walks, and playing board games after dinner. They are both still employed. We were all in quarantine. All in this together, or so I thought.

Her reaction to the idea that she had to stay away for longer and do her part in the responsibility we all have to bear during the pandemic was to turn me into the evil roommate who was depriving her of her home and her 'right' to it. I was shocked at how quickly she shifted the responsibility of the pandemic completely onto me and refused to accept her part in it in any way. She had just told me she was obeying the rules of quarantine and not going to any one's home. She had just told me that she was struggling like everyone but that she basically had a 2 bedroom apartment for herself and her girlfriend and they were having a great time. Where did this urgent 'need' to be in our house come from? She just ran through all these people in her life who she was social distancing from to keep them safe. I assumed that she would put me in that category too. I forgot to account for the fact that all those other people are white.

There is a long history in the Americas of white people treating Native/Indigenous people as less than human in order to get their way. When the colonizers came here and fought to dominate this land, the way that they fought each other and the way that they fought us is very telling. When European colonizers fought each other, there were rules. Face to face combat, everybody has a gun in their hand, an agreement on time and place. When the colonizers wanted something from the Native peoples of this land, they just took it. By giving out smallpox blankets for example. No rules. No warnings. Just murder and then land theft.

The City of Boston posted an infographic that I saw on the mayor's Facebook page urging Boston residents to Be Polite, and wear face masks out in public. The mayor's personal blurb used stronger language saying that it is unacceptable to be outside and not have a mask on. What I know is that this isn't an issue of being polite. It is an issue of the entitlement that is built into the white people who live here. They don't need to be more polite, they need to stop thinking that their lives are worth more and act accordingly.

As I develop this relationship with something greater than myself, navigate this pandemic as best I can, and struggle in my relationship with my white roommate, I am learning a lot about judgement and forgiveness. I am very angry about all the entitlement that I see, how many people have died, and all the ugliness that has always been there but is now more visible because of the virus. But I know that if I engage with that anger and let it harden into judgement, the only person that I am really hurting is myself. Bitterness does not lead to a peaceful and loving heart. It does not change the actions or hearts and minds of other people. It only leads me away from a spiritual center. I am not entitled to judge my roommate, or any other person on this earth. Whether they are wearing a mask or not, social distancing according to my version of the 'right' way, or handing out smallpox blankets. The Creator is the only one who can judge. It is also not my place to forgive my roommate or anyone else for their actions because again, that means that I felt entitled to judge them in the first place. The only place for forgiveness in my life is for myself. I get to forgive myself when I slip into the temptation to judge another person so that I give myself the opportunity to refrain next time. Given my story and the story of my peoples, this is a difficult road to walk. But if I expect others to give up their entitlement, I must give up mine too. In order to keep my own spirituality, my heart, and my sanity, I have to surrender it and give it away. God doesn't want me to have an angry life and a bitter heart. Their purpose for me is much larger. I just have to keep listening, learning, and living for it to be revealed, one day at a time.

Donation for Rosa's post will go to The NDN Collective's COVID-19 Response Project, "designed to provide immediate relief to some of the most underserved communities in the country. NDN's intent is to quickly distribute resources to frontline organizations, Tribes and individuals to provide gap services during this health crisis, and to artists and entrepreneurs who have suffered the economic impacts of the COVID-19 pandemic," as well as an additional donation to ActBlue's split fund, which splits donations between 70+ community bail funds, mutual aid funds, and racial justice organizers.

Photo Alan Stark

Welcome to "Indigenous Stories of Uncertain Times," an ongoing open call series to share perspectives and reflections on the pandemic from Indigenous people and communities. For each post I'm donating to a cause supporting COVID relief in Indian Country. For more information on the series, submission instructions, or if you would like to contribute to author honorariums and donations, please see this post.
By Vincent Barnargas, Jr.

Vincent Barnargas Jr, an Akimel O'odham from the Gila River Indian Community, is an unpublished novel and short story writer living in Chandler, Arizona. You can find him on Twitter @Windjammah.

They say there's comfort in familiarity, but there's horror there too. I find myself considering this as I watch my people suffer across the country, each and every story about tribes hit hard by the Pandemic bringing me closer to tears with every word no matter how many times they flow.

It's an old story and a song I'm so sick of hearing. How many times does it bear repeating and how long until it's played for no one at all?

I remember reading Trail of Lightning by Rebecca Roanhorse and finding so much pleasure in her version of the post-apocalypse where the Diné people survived because they, "had already suffered their apocalypse over a century before." Pragmatism is a tool of the marginalized and down-trodden, a necessity to bear the burden of survival as a question, as a goal rather than a given. But if pragmatism could save a tribe of people like mine, then at least they wouldn't have to suffer again.

And though I won't call this an apocalypse, instead of avoiding suffering I'm seeing tragedies written into our history once again.

I've been struggling to get through each day. My tribe has managed to get by with few losses compared to the state, but it's hard to find comfort in that when one of those was my grandmother. I choose to believe she passed unrelated, having been in the hospital for a month prior to all of this happening. But it's little comfort when nothing is the same, when on top of abbreviated funerary rites and an inability to touch one another I've lost someone dear to me and I will not be getting her back when all of this is over. For her, the stories have stopped.

I have been doing my best to lift my chin and push forward. This marks the most words I've written since all of this began, despite writing being my biggest outlet, my tool for pushing back against the darker times and celebrating the brighter ones. But I will keep trying because I think we need stories in times like these. We need to remember that we can win and not everything will be a tragedy. That, despite history and the present being familiar melodies, we can create new songs and sing them together. And I think that's the biggest thing keeping me going: trying to do some good.

One day this will all be over. One day I'll stop seeing the death counts rise. My hope is that one day the news will play a smaller part in my daily anxiety, but until that day comes and forever after it, my heart is with my people. It's with everyone who has lost loved ones like I have and who also fears every day that they will lose more. But more than anything I wish for this to be the last time that I have to brace myself every time I read "native" and "tribe" in a headline. I fear that learning my history has narrowed that hope for me, but I will hope all the same.

It's important to imagine a better world.

~~In loving memory of Ann Barnargas~~

The donation for Vincent's post will go to the Navajo Nation Department of Health COVID Response, as well as an additional donation to ActBlue's split fund, which splits donations between 70+ community bail funds, mutual aid funds, and racial justice organizers.

Vogue to the West by P. Don'Té Cuauhtémoc

Welcome to "Indigenous Stories of Uncertain Times," an ongoing open call series to share perspectives and reflections on the pandemic from Indigenous people and communities. For each post I'm donating to a cause supporting COVID relief in Indian Country. For more information on the series, submission instructions, or if you would like to contribute to author honorariums and donations, please see this post.
By P. Don'Té Cuauhtémoc, M.F.A.

Cuauhtémoc (Mescalero Apache, Mexika-Chichimeca/Cano, Cihuaiyolo Butch Queen) is a Critical Dance Studies Ph.D. student at the University of California, Riverside (UCR). Their research and writing focuses on how queer, trans* and two-spirit black, and blackened indigenous peoples of the Western Hemisphere have deployed the dance form of vogue (voguing/Performance) as a praxis of decolonization, resisting capitalism, transformational resilience, and radical indigenous knowledge reclamation. You can follow their work on Instagram @donte_omelauren and Facebook.

1) When dancing becomes easy, I get bored and unmotivated, but 'ease in grace' is a necessary aspect of dance performance.

2) I enjoy the rigor of dance class, training and practice, because of the growth I experience and see in myself, but always pushing limits can become unsustainable.

3) I was taught to dance in service of the people around me, and to the spirits and the Creator of this world. All of my dancing has become sacred because of this.

4) I want my dancing to be delicious. I want to be delicious. And that takes a lot of work. Every day, one moment at a time. I had wished there was some sort of end, or achievement, so that I could relish in all that I am and have created- but that's only possible through privilege, which is an exploitation of labor through generational insidious means.

5) So long as we stand on stolen land that is "America," our dancing is imperfect, and like everything we make, it is made with theft. I had once wanted to be a strong and balanced dancer, but the Queens taught me that's an illusion made and sold, entrapping us to the reservations of our mind. They taught me to focus on acceptance, refusal, resistance, survival, and reciprocity. They taught me to enjoy the adventure, because my birth was prayed for, and I am a gift from the ancestors to do the warriors' work.

6) I was born into a body that colonization had tried to destroy through genocide. The biopolitical warfare continues today on my black and brown, and blackened families. Because of this, the joy of dance, and my freedom to express anything I feel, is a blessing, a gift, that was fought for, through deadly wars and battles. My grandfather's dream was for us to have our sacred freedom to dance.

7) What makes an incredible dancer, is not their technique, or their passion, but the fortification of their Spirit. Anyone can be beautiful when they are young, but to be beautiful and delicious in old age, is earned, and deserved.

8) Dancers lie. Hips lie. Eyes lie. Hearts lie... Like everything else, imperfection of truth, is the only real lived experience we will ever have. So, I'm not too interested in the illusion of moral consistency, or greatness in integrity... I am much more interested in how we recover when we fall: ...how our completion of a dip always includes recovery...

9) Failure is our greatest teacher. She's a hard-ass, but she knows how to get you to where you need to go.

10) I have seen, felt, heard, tasted, experienced my full truth only once in my life. But, I know the formula now, and I know how to recreate it. But recitationality is never enough, innovations through inclusivity is required for sustainability.

11) Elitism, ownership, and exclusivity are colonial terms, illusions for commodifications of materials, services, and experiences into commodities. With this, because of the meta logics of colonialism, those with power always benefit. Statements of truth, such as "dance is for everyone," are strange and terrifying, because with simplicity, it disrupts colonial order.

12) We all want to predict the future, avoid mistakes, and say "aha!" Or "I told you so!" - but how we dance in the present moment is honestly much more important.

13) Why we dance comes before what we dance, always.
The donation for Cuauhtémoc's post will go to the First Peoples Fund Resilience Fund, which "provides emergency relief to grassroots artists and culture bearers within our network so that they can cover urgent personal needs: food, housing, caretaking, and/or healthcare expenses."

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Hi all, I was trying to delete an old post from 2010 and it inadvertently sent it to all subscribers. It showcases the work of someone I no longer support. Please delete and disregard the last email. Someday I'll get this blog back under control, I promise!

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Jerry has some trouble dating a Native American. From Seinfeld (Season 5, Episode 10).

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Posted October 5th, 2015 at 2:12 pm (UTC-4)

Matika Wilbur is on a mission that will take her across the United States. Weary of stereotypical representations of Native Americans, the high school teacher is determined to photograph every federally-recognized Native American tribe in the country.

"When you see us represented in mass media, you see Pocahontas, Dances with Wolves and Twilight, or maybe on some Netflix series you'll see an Indian who's fighting with Congress to have a casino," Wilbur said. "What you won't see is doctors and lawyers and contemporary people living in the present."

Wilbur, a Native American woman of the Swinomish and Tulalip Tribes, is out to change that. She hopes her pictures will present a well-rounded portrait of today's Native Americans: People fighting hard to maintain tribal sovereignty and protect ancestral ways, who also have children and family problems and chaos and order and love, like any other people.

Wilbur has been on the road for more than three years now on a journey that has covered more than 250,000 miles so far.

It's worthwhile trek, she says, to uplift young Native Americans who are inundated with stories about themselves that revolve around poverty, alcoholism, stereotypical representations, lower life expectancy and a myriad of other social problems.

"I think it's the result of brutal colonization and the years of genocide, all of the racist federal policies: termination, relocation, assimilation," said Wilbur. "These policies that have aimed to erase our people have left a lasting impression and we're in the throes of attempting to recover from the sum of those experiences."

Wilbur's venture is called Project 562, after the 562 federally-recognized tribes she plans to photograph, including some on reservations in remote areas of the country. She ultimately plans to exhibit the photos, publish them and see her images used in education curricula.

She hopes her photos will help reshape the public's perception of who Native Americans are.

"There's something in this collective consciousness that still believes that Indians are lesser human beings, savage, that we're conquered," Wilbur said. "It's like someone is throwing stones at you and it lands somewhere. It lands somewhere on your spirit, and your heart and how you feel about yourself."

Wilbur's goal is for her photos to help reshape how young people, like her former high school students, feel about themselves.

Native American youth have the highest suicide levels in the country and Wilbur saw first-hand how false and outdated impressions of Native Americans negatively impacted them and how they felt about themselves.

Ultimately, she hopes her photographs of a diverse people will be not only informative, but also uplifting.

"Hopefully we create something beautiful and positive, something that shows stories of hope and endurance," she said. "It's not the dying race, it's not a manifestation of a romanticized version [of a people]."

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Goodbye Pocahontas: Photos Reveal Today's True Native Americans

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Matika Wilbur is on a mission that will take her across the United States. Weary of stereotypical representations of Native Americans, the high school teacher is determined to photograph every federally-recognized Native American tribe in the country. "When you see us represented in mass media, you see Pocahontas, Dances with Wolves and Twilight, or maybe [...]

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May's most beloved characters, a noble Apache leader named Winnetou and his cowboy blood brother Old Shatterhand, are said to be more popular today in Germany than the works of Thomas Mann, the 20th-century Nobel Prize-winning author of "Death in Venice."

It wasn't until von der Osten drove through South Dakota last year, bearing witness to modest homes and trailers on tribal land in the majestic Black Hills, that he realized how one-dimensional his perceptions were.

Intrigued, the 25-year-old photographer began researching Native American history. What he learned about its brutal conquest and fraught modern existence inspired him to return to Indian Country to capture the good, the bad and the ugly.

"I wanted to show a slice of life (through) the beauty and richness of the culture," he said. "I didn't want to do reportage. I wanted to do slow and thoughtful photographs, like historical documents."

By chance he landed in Montana's Fort Belknap Indian Reservation, home to 7,000 members of the Gros Ventre (Aaniiih) and the Assiniboine (Nakoda) tribes on 675,147 acres of land near the Canadian border. His American girlfriend had distant relatives living there who supported his idea and invited him to stay in their home.

His first stop upon arriving in October was to present his idea to the Fort Belknap tribal leadership. With their approval, he spent his first week walking around without his camera, introducing himself to tribal members and building relationships.

"The most important thing was I sat down, listened and learned," he said. "I opened my ears and let them talk so they could teach me."

Over time, they opened their homes to him and his camera. His choice of a Pentax 67 medium-format roll film camera forced him to carefully consider each shot, to "create images" in his head before taking them. It left him with a focused body of work.

He captured sacred tribal rituals and ceremonies along with the more mundane, familiar aspects of life: the tribal basketball team, a horse grazing in a field, a girl sitting on a bunk bed with a stuffed pony, the inside of a casino.

Through conversations with tribal members, he also learned of the harsh realities of life on the reservation, from the difficulties youths face in pursuing educational opportunities to the drug and alcohol addiction killing some members.

He put the camera away for some of his most memorable experiences -- a sit in the sweat lodge, dinner with his host family -- the ones that formed lasting relationships and earned him the nickname "the man who crossed the ocean."

By revealing just a slice, he hopes to arouse curiosity in viewers and inspire them to learn more "to connect the dots." It's something he plans to continue doing by returning this summer to learn and experience more.

"The story's not finished," he said. "It's a big sensitive topic and you have to be very careful, and I want to be careful."

Felix von der Osten is a German photographer. You can follow him on Facebook, Instagram, Twitter and Tumblr.

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a glimpse of life on the reservation - cnn.com

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May's most beloved characters, a noble Apache leader named Winnetou and his cowboy blood brother Old Shatterhand, are said to be more popular today in Germany than the works of Thomas Mann, the 20th-century Nobel Prize-winning author of "Death in Venice."

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Wounded Knee: Massacre, Memorial & Battle ‑ HISTORY

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Wounded Knee in South Dakota was the site of an 1890 Indian massacre by U.S. Army troops, and a deadly 1973 occupation by Native American activists.

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Watch Full Episodes Online of Immense Possibilities on PBS | Native Americans Today

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They were and are vital residents of Oregon and the Northwest. But many of us know almost nothing-unless you count worn-out cardboard stereotypes-about Native Americans and their culture today. Who are they, and what possibilities would come out of greater mutual understanding and appreciation?

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Quick Facts
"[Sacagawea] was one of the female prisoners taken at that time; tho' I cannot discover that she shows any emotion of sorrow in recollecting this events, or of joy in being again restored to her native country; if she has enough to eat and a few trinkets to wear I believe she would be perfectly content anywhere.""[Sacagawea] recognizes the country and assures us that ... the three forks are at no great distance. This piece of information has cheered the spirits of the party.""[Sacagawea was the] only dependence for a friendly negotiation with the [Shoshoni] Indians.""[Sacagawea], we find, reconciles all the Indians, as to our friendly intentions-a woman with a party of men is a token of peace.""[Sacagawea] gave me a piece of bread made of flour, which she had reserved for her child and carefully kept untill this time ...This bread I ate with great satisfaction, it being the only mouthful I had tasted for several months past.""She had traveled a long way with us to see the great waters, and that now that monstrous fish was also to be seen, she thought it very hard she could not be permitted to see either (she had never yet been to the ocean).""[Sacagawea], who has been of great service to me as a pilot through this country, recommends a gap in the mountain more south, which I shall cross.""[Sacagawea] deserved a greater reward for her attention and services on that route than we had in our power to give her at the Mandans.""The Sacagawea coin honors an extraordinary woman who helped shape the history of our nation and preserves her important legacy for future generations.""[Sacagawea's] experiences may have made her one of those people permanently stuck between cultures, not entirely welcome in her new life nor able to return to her old."

Name

Sacagawea

Birth Date

c. 1788

Death Date

c. 1812

Place of Birth

Lemhi County, Idaho

Place of Death

Kenel, South Dakota

Sacagawea was a Shoshone interpreter best known for being the only woman on the Lewis and Clark Expedition into the American West.

Who Was Sacagawea?

Sacagawea, the daughter of a Shoshone chief, was captured by an enemy tribe and sold to a French Canadian trapper who made her his wife around age 12. In November 1804, she was invited to join the Lewis and Clark expedition as a Shoshone interpreter. After leaving the expedition, she died at Fort Manuel in what is now Kenel, South Dakota, circa 1812.

Early Life

Born circa 1788 (some sources say 1786 and 1787) in Lemhi County, Idaho. The daughter of a Shoshone chief, Sacagawea's name means "boat puller" or "bird woman" (if spelled as Sakakawea). She was a Shoshone interpreter best known for serving as a member of the Lewis and Clark expedition into the American West - and for being the only woman on the famous excursion.

Much of Sacagawea's life is a mystery. Around the age of 12, Sacagawea was captured by Hidatsa Indians, an enemy of the Shoshones. She was then sold to a French-Canadian trapper named Toussaint Charbonneau who made her one of his wives.

Lewis and Clark Expedition

Sacagawea and her husband lived among the Hidatsa and Mandan Indians in the upper Missouri River area (present-day North Dakota). In November 1804, an expedition led by Meriwether Lewis and William Clark entered the area. Often called the Corps of Discovery, the Lewis and Clark Expedition planned to explore newly acquired western lands and find a route to the Pacific Ocean. The group built Fort Mandan, and elected to stay there for the winter.

Lewis and Clark met Charbonneau and quickly hired him to serve as interpreter on their expedition. Even though she was pregnant with her first child, Sacagawea was chosen to accompany them on their mission. Lewis and Clark believed that her knowledge of the Shoshone language would help them later in their journey.

In February 1805, Sacagawea gave birth to a son named Jean Baptiste Charbonneau. Despite traveling with a newborn child during the trek, Sacagawea proved to be helpful in many ways. She was skilled at finding edible plants. When a boat she was riding on capsized, she was able to save some of its cargo, including important documents and supplies. She also served as a symbol of peace - a group traveling with a woman and a child were treated with less suspicion than a group of men alone.

Sacagawea also made a miraculous discovery of her own during the trip west. When the corps encountered a group of Shoshone Indians, she soon realized that its leader was actually her brother Cameahwait. It was through her that the expedition was able to buy horses from the Shoshone to cross the Rocky Mountains. Despite this joyous family reunion, Sacagawea remained with the explorers for the trip west.

Photo: Edgar Samuel Paxson (Personal photograph taken at Montana State Capitol) [Public domain], via Wikimedia Commons

Fort Clatsop

After reaching the Pacific coast in November 1805, Sacagawea was allowed to cast her vote along with the other members of the expedition for where they would build a fort to stay for the winter. They built Fort Clatsop near present-day Astoria, Oregon, and they remained there until March of the following year.

Sacagawea, her husband, and her son remained with the expedition on the return trip east until they reached the Mandan villages. During the journey, Clark had become fond of her son Jean Baptiste, nicknaming him "Pomp" or "Pompey." Clark even offered to help him get an education.

Death

Once Sacagawea left the expedition, the details of her life become more elusive. In 1809, it is believed that she and her husband - or just her husband, according to some accounts - traveled with their son to St. Louis to see Clark. Pomp was left in Clark's care. Sacagawea gave birth to her second child, a daughter named Lisette, three years later.

Only a few months after her daughter's arrival, she reportedly died at Fort Manuel in what is now Kenel, South Dakota, around 1812. (There were stories that it was another wife of Charbonneau who died at Fort Manuel, but historians don't give much credence to this.) After Sacagawea's death, Clark looked after her two children, and ultimately took custody of them both.

Photo: Lyn Alweis/The Denver Post via Getty Images

Coin

Over the years, tributes to Sacagawea and her contribution to the Corps of Discovery have come in many forms, such as statues and place-names. She was even featured on a dollar coin issued in 2000 by the U.S. Mint, although it hasn't been widely available to the general public due to its low demand. Covered in brass, the Sacagawea coin (aka the "golden dollar") was made to replace the Susan B. Anthony dollar.

Fact Check

We strive for accuracy and fairness. If you see something that doesn't look right, contact us!

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"[Sacagawea] was one of the female prisoners taken at that time; tho' I cannot discover that she shows any emotion of sorrow in recollecting this events, or of joy in being again restored to her native country; if she has enough to eat and a few trinkets to wear I believe she would be perfectly content anywhere."

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Before the arrival of the colonists, the Native Americans had already secured a foot-hold over the vast expanses of America. Initially the Native Americans were treated with an almost cursory respect as the new settlers and pilgrims were afraid, apprehensive, yet friendly and hopeful. The newcomers befriended many and made what they thought were close ties with their new brethren. But, unfortunately, it was not to last and disease coupled with the settlers ravenous desire to claim land as their own, destroyed everything the native peoples held dear. However, most of these mistakes have since been admitted, and reparation has been made. Fortunately history has not forgotten the many important faces and contributions of the original Americans. In honor of the United States' Thanksgiving, here are 15 such heroes.

Perhaps one of the most capable warriors from the Oglala Lakota (Sioux) tribesmen ever faced by the US military, Makhpiya Luta, his Sioux name, led his people in what is known as Red Cloud's War. This battle was for the rights to the area known as Powder River Country in Northern Wyoming and Southern Montana. Eventually he led his people during their time on reservation.

Though actually pronounced K-you Ch-Ish, this Apache leader is second only to Geronimo when it comes to that tribe's historical significance. Often described as having the classical Indian frame; muscular, large for the time, and known to wear his long, black hair in a traditional pony tail, Cochise aided in the uprising to resist intrusions by Mexicans and American in the 19th century.

13. Maria TallChief 1925-

Born Elizabeth Marie Tall Chief to an Osage Nation father, she became an eventually well-know ballerina. In 1947 Maria began dancing with the New York City Ballet until her retirement in 1965. Soon after she founded the Chicago City Ballet and remained it's artistic director for many years. Since 1997 she has been an adviser in the Chicago dance schools and continues to astound future dancers with her always-ahead-of-her-skill abilities and will be featured in a PBS special from 2007-2010.

Assisting the Pilgrims during their first, harsh winter, the Patuxet, Tasquantum (Squanto) befriended the group in order to see them safely through to spring. In 1608, alas, Squanto and several others were kidnapped by Georgie Weymouth and taken aboard ship to England. Though eventually earning a living and learning the English language, Squanto made his return home in 1613 aboard John Smith's ship only to find his tribe completely wiped out by the plague.

11. Crazy Horse 1840-1877

With a name in his tribe, Lakota: Thasuka Witko, that literally means "His-Horse-is-Crazy", this Native American was actually born with the name: Cha-O-Ha meaning in Lakotan, "In the Wilderness", and he was often called Curly due to his hair. In the Great Sioux War of 1876, Crazy Horse led a combined group of nearly 1,500 Lakota and Cheyenne in a surprise attack against General George Crook's force of 1,000 English men and 300 Crow and Shoshone warriors. The battle, though not substantial in terms of lives lost, nearly prevented Crook from joining up with General Custer, ensuring Custer's subsequent defeat at the Battle of Little Bighorn. Crazy Horse went on to oppose the US Government in their various decisions on how to handle Indian affairs.

Sacajawea is most well know for accompanying Meriwether Lewis and William Clark during their Corps of Discovery of the Western United States in 1806. She was born in a Shoshone tribe as Agaidika, or "Salmon Eater" in 1788. In February of 1805, just after meeting Lewis and Clark, Lewis assisted in the birth of her son, Jean Baptiste Charbonneau. Her face now appears in the dollar coin.

Born William Peen Adair Rogers, a Cherokee-Cowboy, "Will" became best known as an actor, a Vaudvillian, a philanthropist, a social commentator, a comedian, and a presidential candidate. Known as Okalahoma's favorite son, Rogers was born to a well respected Native American Territory family and learned to ride horses and use a lasso/lariat so well that he was listed in the Guiness Book of World Records for throwing three ropes at once-one around the neck of a horse, another around the rider, and a third around all four legs of the horse. He ultimately traveled around the world several times, made 71 films (50 silent and 21 "talkies"), wrote more than 4,000 nationally-syndicated newspaper columns, and became a world-famous figure. He died in a plane crash in 1935.

Known in his Ottawa tongue as Obwandiyag, Chief Pontiac is most well known for his defense of the Great Lakes Region of the US from the British Troop invasion and occupation. In 1763, Pontiac and 300 of his followers attempted to take Fort Detroit by surprise. Eventually the revolt rose to 900 plus Natives and they eventually took the Fort at The Battle of Bloody Run. Though historically a prominent figure, many are still unsure as to his real importance and to whether or not he was a mere follower rather than a leader. Increasingly ostracized, in 1769 he was assassinated by a Peoria Indian in Illinois.

Geronimo (Chiricahua: "one who yawns"; often spelled Goyathlay or Goyahkla in English) was a prominent Native American leader of the Chiricahua Apache who defended his people against the encroachment of the US on their tribal lands for over 25 years. While Geronimo said he was never actually a chief, he was rather a military leader. As a Chiricahua Apache, this meant he was also a spiritual leader. He consistently urged raids and war upon many Mexican and later U.S. groups. Geronimo eventually went on to marry 6 wives, an Apache tradition. He staged what was to be the last great Native American uprising, and eventually moved to a reservation often giving permissions to appear at fairs and schools.

A Shawnee leader whose name means, "Panther in the Sky", Tecumseh became well known for taking disparate tribes folk and maintaining hold on the land that was rightfully theirs. In 1805, a religious native rebirth led by Tenskwatawa emerged. Tenskwatawa urged natives to reject the ways of the English, and to stop handing over land to the United States. Opposing Tenskwatawa was the Shawnee leader, Black Hoof who was working to maintain a peaceful relationship with the United States. By 1808, tensions built and compelled Tenskwatawa and Tecumseh to move further northwest and establish the village of Prophetstown near Battle Ground, Indiana. He died in the War of 1812.

5. Sitting Bull 1831-1890

Sitting Bull (Sioux: Tatanka Iyotake first named Slon-he, or, literally, slow), was a Hunkpapa Lakota medicine man and holy man. He is famous in both American and Native American history mostly for his major victory at the Battle of Little Bighorn against Custer, where his 'premonition' of defeating them became reality. Even today, his name is synonymous with Native American culture, and he is considered to be one of the most famous Native Americans ever.

Though not a traditional tribe chief, even after inheriting a very important medicine bundle, Black Hawk would become more well known as a War Chief. In his tribe's (Sauk's) tongue, his name, Makataimeshekiakiak, means, "Be a large black hawk". During the War of 1812 Black Hawk, so name-shortened by the English, became a fierce and powerful opponent. First fighting on the side of the British, Black Hawk eventually led a band of Sauk and Fox against settlers in Illinois and Wisconsin, eventually dying in Iowa. His legend is kept alive by many claiming to be directly related, like Jim Thorpe. This is, however, myth.

Though the exact location of Sequoiah's birth and death are unknown due to historically inaccurate writings, he is well known through translation and spoken accounts of having grown up with his mother in Tuskegee, Tennessee. Sequoyah ( S-si-quo-ya in Cherokee) known as George Guess, Guest or Gist, was a silversmith who invented the Cherokee Syllabry, thus earning him a place on the list of inventors of writing systems as well.

Having taken many liberties with her overall appearance, Disney created the image many of us believe to be what Pocahontas may have looked like. This is far from accurate. Though the film's history is similarly flawed, it does hold some truths. Pocahontas was a Native American woman who married an Englishman called John Rolfe and became a celebrity in London in the last year of her life. She was a daughter of Wahunsunacock (also known as Chief or Emperor Powhatan), who presided over an area comprised of almost all of the neighboring tribes in Virginia (called Tenakomakah then). Her formal names were Matoaka and Amonute; 'Pocahontas' was a childhood nickname referring to her frolicsome nature. In her last days she went by Rebecca Rolfe, choosing to live an English life by abandoning her Native American heritage.

Henry Wadworth Longfellow wrote the story 'The Song of Hiawatha' loosely based on an actual Native American. Though very little is known of the historical events in which Hiawatha was a part, though he was a great peacemaker and spiritual guide, the story is well known however and much of what can be read can be found here.

Notable Omissions: Chief Joseph, Tatonka, Robbie Robertson, Standing Bear

Jamie is the owner and chief-editor of Listverse. He spends his time working on the site, doing research for new lists, and collecting oddities. He is fascinated with all things historic, creepy, and bizarre.

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Top 15 Most Famous Native Americans - Listverse

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Before the arrival of the colonists, the Native Americans had already secured a foot-hold over the vast expanses of America. Initially the Native Americans were treated with an almost cursory respect as the new settlers and pilgrims were afraid, apprehensive, yet friendly and hopeful.

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Photos: Before and After Carlisle | Radiolab | WNYC Studios

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We were incredibly moved by the "Before and After" student photos we saw on our trip to Carlisle, PA. Here are a few of the most powerful images we came across in the archives.

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The story of the American Indians is one of bravery and sorrow. Come explore facts about Native American Indians including their history and traditions. This information covers many tribes from the various Indian regions of North America.

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Ten Largest American Indian Tribes, 2010

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2010 Census Data Do you know which American Indian tribes are near you? The Navajo tribe is the most populous, with 308,013 people identifying with the group. The Cherokee tribe is the second most common, with 285,476 Americans identifying with that group.

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subscribe to Code Switch podcast

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Finding an address on a map can be taken for granted in the age of GPS and smartphones. But centuries of forced relocation, disease and genocide have made it difficult to find where many Native American tribes once lived.

Aaron Carapella, a self-taught mapmaker in Warner, Okla., has pinpointed the locations and original names of hundreds of American Indian nations before their first contact with Europeans.

As a teenager, Carapella says he could never get his hands on a continental U.S. map like this, depicting more than 600 tribes - many now forgotten and lost to history. Now, the 34-year-old designs and sells maps as large as 3 by 4 feet with the names of tribes hovering over land they once occupied.

"I think a lot of people get blown away by, 'Wow, there were a lot of tribes, and they covered the whole country!' You know, this is Indian land," says Carapella, who calls himself a "mixed-blood Cherokee" and lives in a ranch house within the jurisdiction of the Cherokee Nation.

For more than a decade, he consulted history books and library archives, called up tribal members and visited reservations as part of research for his map project, which began as pencil-marked poster boards on his bedroom wall. So far, he has designed maps of the continental U.S., Canada and Mexico. A map of Alaska is currently in the works.

What makes Carapella's maps distinctive is their display of both the original and commonly known names of Native American tribes, according to Doug Herman, senior geographer at the Smithsonian National Museum of the American Indian in Washington, D.C.

"You can look at [Carapella's] map, and you can sort of get it immediately," Herman says. "This is Indian Country, and it's not the Indian Country that I thought it was because all these names are different."

He adds that some Native American groups got stuck with names chosen arbitrarily by European settlers. They were often derogatory names other tribes used to describe their rivals. For example, "Comanche" is derived from a word in Ute meaning "anyone who wants to fight me all the time," according to the Encyclopaedia Britannica.

"It's like having a map of North America where the United States is labeled 'gringos' and Mexico is labeled 'wetbacks,' " Herman says. "Naming is an exercise in power. Whether you're naming places or naming peoples, you are therefore asserting a power of sort of establishing what is reality and what is not."

Look at a map of Native American territory today, and you'll see tiny islands of reservation and trust land engulfed by acres upon acres ceded by treaty or taken by force. Carapella's maps serve as a reminder that the population of the American countryside stretches back long before 1776 and 1492.
Take a closer look at Aaron Carapella's map of the continental U.S. and Canada and his map of Mexico. He sells prints on his .
Carapella describes himself as a former "radical youngster" who used to lead protests against Columbus Day observances and supported other Native American causes. He says he now sees his mapmaking as another way to change perceptions in the U.S.

"This isn't really a protest," he explains. "But it's a way to convey the truth in a different way."

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The Map Of Native American Tribes You've Never Seen Before

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subscribe to Code Switch podcast subscribe to Code Switch podcast Finding an address on a map can be taken for granted in the age of GPS and smartphones. But centuries of forced relocation, disease and genocide have made it difficult to find where many Native American tribes once lived.

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Trump calls Mexicans rapists

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Donald Trump doubles down on calling Mexicans 'rapis...