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As well as this there are over 5,700 missing and murdered Indigenous women in this country.

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Because of this ideal of Halloween sexualization of Native americans, In a recent survey, more than 90% of the women said that they had been sexually assaulted. Two-thirds of the perpetrators are non-Native people.

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An interesting point they bring up is that traditional Native American dress is modest, but the Halloween industry pushes the myth of Native American women as being scantily clad.

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The article's thoughts on decolonization are to start centering on Native women who have experienced sexual violence and sexism to fight back against sexism and sexual violence.

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In a recent survey in Seattle, 94% reported they had "been raped or coerced at some time in their lives." Because of intersectionality, Native women lack access to supportive services to heal from those traumatic events and lack access to justice, especially if it's a non-Native person who commits the crime, which is most often the case.

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In the U.S when the white supremacy ideal of 'manifest destiny' was in full swing, the U.S would use sexual violence over Native Women as a tool of dominance and oppression.

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Another interesting definition of decolonization was one brought up by a woman who decolonized herself, Graciela López,  (Amuzga) from Xochistlahuaca, Guerrero, Mexico:  "To decolonize it is important to seek rebellion, rethink control over our bodies and ideas, and stop trying to be like Western women; ceasing to run at their rhythms, fashions, and criteria, [instead] building our own thinking, recovering our life practices, and being part of the community organization. "

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An experiencer of colonization firsthand (Brenda Xitumul) (Maya Achí) from Rabinal, Alta Verapaz, Guatemala, defines decolonization as well as 'never ceasing to be'. Was orphaned as a young child to her father, however, they still followed their indigenous traditions throughout her childhood, even though ridiculed, because it was a way of remembering her mother.

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Indigenous Peoples of Abya Yala (in Latin America) define decolonization as to 'undo practices and ideologies imposed from the “encounter between two worlds”'

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A thought brought up by one of my sources was there are many Native American people who are actors who would want to represent their culture but Hollywood said no, because white people exist.

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Urban Outfitters had an ad with a white model with a headdress with the hashtag: we are all natives, which is blatantly entirely and ignorantly, false.

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Items of clothing used by Native Americans for traditions and rituals were sold to the masses and displayed on half-naked, white women and plastered all over celebrities as a way of 'representation'.

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Create a new document and edit with others at the same time -- from your computer, phone or tablet. Get stuff done with or without an internet connection. Use Docs to edit Word files. Free from Google.

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Source 3: Justice for Native American Women

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Source 3: Justice for Native American Women

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You are here: Home / Learn More / Blog / Justice for Native American Women

This post was written by Aubrey Hill, a former member of our team.

Over the course of this year, I’ve had countless conversations with female friends about the past trauma that has recently resurfaced for them. From national affairs like #MeToo and the Kavanaugh hearings to local issues like the expulsion of Representative Steve Lebsock from the Colorado legislature, there has been a major emphasis on gender, violence against women, and sexual harassment in 2018. It’s scary and emotional and incredibly frustrating that we still need to have these conversations. At the same time, I also recognize that white women and our stories are getting most of the attention. Men, broadly, are the primary perpetrators of violence against women, but women of color are victimized at much higher rates and in much more dangerous ways than white women. Native American women, in particular, have been systemically targeted since before our nation’s birth, and have historically had far fewer resources and pathways to advocate for justice.

The US has a long history of claiming Native American land for our own and murdering entire communities in the pursuit of our white supremacist notions of “Manifest Destiny.” White people pushed tribes further and further into the West and used sexual violence over Native women as a tool of dominance and oppression. Colorado is home to the site of the shameful Sand Creek Massacre of 1864, where 150 Natives, mostly women, children, and elderly, were killed.

These abuses continue today. Native women are 2.5 times more likely to be raped or sexually assaulted compared to the rest of the country. In a survey of Native women in Seattle, 94% reported they had “been raped or coerced at some time in their lives.” Of those who had been victimized, 42% had attempted suicide. Only 20% reported their attack. Only 8% resulted in a conviction. And, in a perfectly horrible demonstration of how intersectionality works, more than half of these women “thought daily, weekly, and monthly about historical loss of land, language, culture, traditional spiritual ways, family ties from relocation, or boarding schools.” The trauma caused by sexual violence is compounded by the pre-existing trauma that these women were already experiencing due to the oppression of their ancestors by white people. Not only do Native women lack access to supportive services to heal from these traumatic circumstances, they also lack access to justice, especially if it’s a non-Native person who commits the crime, which is most often the case.

And it’s not just Native women. White people have abandoned all women of color in their fight for visibility and justice. We must start centering their stories as we fight back against sexism and sexual violence. Historically, its women of color who have forged the path for the rest of us. Anita Hill was the first woman to challenge a Supreme Court nominee over his sexual assault, and she spoke up during this most recent nomination process, too. Tarana Burke started the #MeToo movement long before it became a catchy hashtag, as a way for survivors to stand together. Sarah Deer was instrumental in the re-authorization of the Violence Against Women Act. These and many other women of color are the leaders we need, and recognition of their courage, resiliency, and contributions are long overdue.

As we approach Thanksgiving, a holiday celebrating the colonialism that launched the erasure of entire cultures and resulted in dramatic health inequities for Native Americans, I hope we’ll take some time to reflect on our country’s true history. We have so much damage to repair, for all Native people, but most especially Native women, who have borne the greatest burden. Perhaps take the long weekend to read a new book and learn about their experiences. I’ve just added Whereas, by Layli Long Soldier, and Heart Berries, by Terese Mailhot, to my reading list.

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Justice for Native American Women - Center for Health Progress

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White people have abandoned Native American women (and all women of color) in their fight for visibility and justice. We must start centering their stories.

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Source 2: Young Women and Decolonization: Changing History through Struggle and Resistance

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Source 2: Young Women and Decolonization: Changing History through Struggle and Resistance

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Decolonization is frequently defined and discussed as the process by which subjugated territories put an end to their colony status. However, this limited definition falls short of expressing the full connotations of the concept. For Indigenous Peoples, decolonization includes the restoration of ancestral practices, the promotion and use of native languages, Indigenous sovereignty, the growing of food, reclamation of clothing, and recovery of practices and ways of seeing and understanding the world, among many others. Indigenous decolonization struggles and triumphs are happening in an effort to undo practices and ideologies imposed from the "encounter between two worlds" that resulted in the establishment of an unequal system for Indigenous Peoples of Abya Yala (Latin America).

This system of inequality disproportionately affects Indigenous women, who face severe racism, machismo, violence, and other effects of patriarchal culture. But, many women have initiated processes to counteract the colonization that relentlessly continues to affect them today. To shed light on these struggles, we spoke with several Indigenous youth from Guatemala, Honduras, and Mexico, who participated in a 15-session human rights training program supported by Cultural Survival in early 2021. The Indigenous Women for the Defense of their Human Rights Training sought to build the capacity of 24 Indigenous human rights defenders from Guatemala, Mexico, and Honduras, who are continuing to make changes in their communities by sharing their rights knowledge with other women. Their shared and unique experiences enabled us to understand that decolonization is not a homogeneous or linear process, but diverse and personal.

One of the starting points for decolonization is developing an awareness of being, analyzing the meaning of existence and life practices. Therefore, decolonization often begins from cultural practices and identity. GILDA MARICELA (Maya Kaqchikel), originally from San Juan Comalapa, Guatemala, explains that her decolonization process has prompted her to use her mother tongue, Kaqchikel, and wear her Mayan clothing, but also to incorporate and apply ancestral knowledge in her professional career as a psychologist.

Decolonizing also means "never ceasing to be," as defined by BRENDA XITUMUL (Maya Achí) from Rabinal, Alta Verapaz, Guatemala, who remembers that when she was orphaned with her father, she remained close to her mother's spirit by speaking their mother tongue and wearing their Mayan clothing. Even though she suffered discrimination while growing up, she has always felt proud of who she is, because "that's how I grew up . . . I [would] think of the strength of my mother." She names her mother as her main influence in resisting colonization.

Indigenous Peoples not only bravely face their painful past, but also reflect on their present to collectively build their future. CANDELARIA X Í CH É (Maya Q'eqchi') from Petén, Guatemala, says that it is important to transmit resistance practices and ancestral knowledge to future generations. Speaking one's native language and losing the fear of wearing traditional clothing in public spaces is essential for resistance. MANUELA DAMIANA (Maya K'iche') originally from Nahualá, Sololá, Guatemala, adds that respect for the elderly is fundamental.

SILVIA JACINTO MENDOZA (Mixteca) from Ometepec Guerrero, Mexico, describes her experience of decolonization on a family level: "We have tried to maintain our mother tongue, we live together as a Mixtec family does, we eat our traditional food, we dress like Mixtecos, and we have our Mixtec stories." For MAR ÍA DE LOS ÁNGELES GONZÁLEZ RAMOS (Purépecha) from Comachuén, Michoacán, Mexico, the process of decolonization has taken place strongly at the community level: "It has been something collective, to participate in community decision-making, trusting in my community authorities, and above all, asserting our right to self-determination and autonomy as a whole," she says, adding that part of decolonizing is reclaiming those spaces that are denied to them because they are women.

Decolonization requires the deconstruction of imposed sexist systems. ANGIE MILADY L Ó PEZ (Lenca), who lives in Honduras, says that "she has learned to unlearn" by taking up space in the face of sexist practices, debating with the women in her circle, and sharing her knowledge with other women so that they know their identity and history. For DAMIANA TZAJ (Maya K'iche'), learning to be independent, demanding equality between men and women, claiming the right of citizen participation, and giving value to the participation and opinions of women is essential to overcome colonialist patriarchal domination.

CATARINA AJTZALAM (Maya K'iche') originally from Nahualá, Sololá, Guatemala, has formed her point of view based on painful experiences that she overcame. Her grandparents were colonized with sexist practices and therefore doubted her abilities, and so, she believes that decolonization is also based on participation in public spaces and decision-making. For Ajtzalam, this process is also expressed through the level of consciousness of a community that wants to transform oppressive and violent relationships.

Another form of decolonization is approached by challenging the power structures in the traditional educational system. That is what ROSEMARY DIONICIO (Maya K'iche'), originally from Uspantán, Quiché, Guatemala, wants to confront. Her desire to decolonize inspired her to study intercultural bilingual education to promote and appropriate her Indigenous language. For Dionicio, it is vital to dare to revolutionize, debunk stereotypes about Indigenous Peoples, and become an active political participant. She dreams of being able to implement processes of decolonization in childhood through education and from the communities. One of the consequences of colonial education is an embedded fear and contempt for anything Indigenous. Xí Ché affirms: "Being an educator, I have noticed that it is the parents who sometimes do not like that their children learn and speak in their own languages."

ANGELICA AYALA (Nahua)

Another participant of the human rights training, ANGELICA AYALA (Nahua), is originally from Tepoztlán Morelos, Mexico. She is a human rights activist and a youth land defender. When she was a child, she saw how her community rose up against the construction of a golf club that was not endorsed by the people, and there she understood the importance of defending its territory and organizing to protect its resources. Ayala believes that resistance is key to preserving the present and future and explains how decolonization begins through organization. When young people get involved in communal festivals and then participate in mayordomías (neighborhood assemblies), they pay more attention to ancestral practices, understanding the process of the cornfield and the ceremonies for harvesting in addition to valuing the hills and sacred spaces, the water, and the rainy season. She says, "With imposed projects such as the installation of gas pipelines, aqueducts, thermoelectric plants, and construction of highways, it is necessary to maintain and strengthen the social fabric, transmit to the new generations the reasons why they fight, and say, 'Here we are.' They cannot continue doing what they do; we continue to exist, resisting. We do not leave or give up. We ask for respect and that our ways of life and territory be respected."

BETY PICHE (Zapoteca)

BETY PICHE (Zapoteca), originally from Oaxaca, Mexico, says that she fights against the homogenizing policies of the colonial educational system, questioning the Spanish language that it wants to impose as the communication system among Indigenous Peoples. For Piche, resistance to Western thinking is necessary if we want to preserve the heritage of our ancestors. She has been appropriating her mother tongue together with the Intercultural Youth Collective Our Voices, made up of young Indigenous migrants, who, for different reasons, have come to live in Mexico City. "The continuity of the decolonization processes is linked to information; once we start the decolonization process, we cannot stop," she says. Piche also believes that in order to continue resisting, it is important that Indigenous Peoples are informed and seek their own means to communicate. Preserving a language is not only an element of cultural resistance, but also an important means for communication between Peoples and political activism.

MACTZIL CAMEY (Maya Kaqchikel)

MACTZIL CAMEY (Maya Kaqchikel), from Chimaltenango, Guatemala, believes that resistance can also be expressed from knowledge. Communities and the oral languages of our ancestors keep the seeds, tissues, and memory of the Peoples alive. Camey says that in her experience, it has been vital to question what is imposed as an absolute truth. She adds that on a personal level, it has been very important to turn from individualism to a more collective sense of community. In her opinion, the struggle to claim the appropriation of her Indigenous identity is represented by the use of her mother tongue, wearing her clothing, and using her own food systems. Together with her family, she has found ways to continue the decolonization process.

SUCELY PULUC (Maya K'iche')

SUCELY PULUC (Maya K'iche'), from Guatemala, is convinced that activism is key to decolonization. Her work has transformed her into a political activist who questions and denounces the dominant vision of the world. Through this questioning, she has opened her mind to the oral narration of her grandparents, learning to value medicinal plants, the cultivation of the land, and the production of her own food. In her decolonization process, Puluc recognizes both the strength of other women in her genealogical line, as well as other Maya women who have contributed to her life. She appreciates the possibility of weaving paths with other women, and exhorts Indigenous women to take the spaces that have been denied them and appropriate them to build their lives from their realities and stories.

NAYELLI LÓPEZ REYES (Triqui)

NAYELLI LÓPEZ REYES (Triqui) from San Martín Itunyoso, Oaxaca, Mexico, says that in order to decolonize, we must avoid new forms of theft from Indigenous Peoples and take care of intellectual property through community organization. "In my town, we don't let them take pictures of us to profit from us or steal our culture. We are cautious with those who visit our community, as there are those who have other intentions. We are not violent, but we take care of ourselves as a result of other experiences we have had. The government and the people of the city tend to think that we are less, because of the way we speak, walk, think...because we live our culture. However, to be firm with our ideas, beliefs, and ways of life is to resist colonization."

For GRACIELA LÓPEZ (Amuzga) from Xochistlahuaca, Guerrero, Mexico, the decision to decolonize is made at the moment when simply "being" is questioned. There, a feeling arises of returning to one's roots and seeking "that warm embrace of the community." López experienced a great deal of violence, racism, and discrimination in her life and remembers that she stopped speaking the Amuzgo language when she moved to a city where there were more white people than Indigenous People. She says that although she denied her culture in words, her body and thought told her that she was part of an Indigenous People.

Longing to connect with her roots and identity, when the opportunity to study at an Indigenous-minded university was presented to her, she did not hesitate to do so. She used education as a tool to strongly initiate her decolonization process, opening her heart to her own history and fighting for the defense of the territory against wind and mining projects that, she says, "tear the Earth into pieces, but also the Peoples. To decolonize it is important to seek rebellion, rethink control over our bodies and ideas, and stop trying to be like Western women; ceasing to run at their rhythms, fashions, and criteria, [instead] building our own thinking, recovering our life practices, and being part of the community organization. We need to feel proud to see our brown skin, our beautiful Indigenous faces."

Top photo: Participants of the Indigenous Women for Defense of their Human Rights Training. Top L-R: Silvia Jacinto, Rosemary Dionicio, Maricela Tucubal, María de los Angeles, Brenda Xitumulup. Bottom L-R: Catarina Ajtzalam, Damiana Tzaj, Candelaria Xí, Angie Milady Lopez.

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Young Women and Decolonization: Changing History through Struggle and Resistance

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Decolonization is frequently defined and discussed as the process by which subjugated territories put an end to their colony status. However, this limited definition falls short of expressing the full connotations of the concept.

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Podcast: Dear White Women: 28 min-33:10 min

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Podcast: Dear White Women: 28 min-33:10 min

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Sara and Misasha are so excited to bring you a conversation with Crystal Echohawk on today’s podcast. Crystal is an advocate for Native American culture and respect, and has a passion for building understanding and getting to know others. This episode is a perfect companion piece to Episode 29, Halloween and Cultural Appropriation, so if you missed that, please go check out the link provided.

Crystal is a member of the Kitkehahki Band of the Pawnee Nation of Oklahoma, a mom, and Executive Director of IllumiNative, a national, native-led, non-profit organization born out of the “Reclaiming Native Truth Project“, a research project from 2016-2018, and was the largest public opinion research project ever conducted about native people.

The focus on this project was based on the desire to educate Americans and transform relationships so that Native Americans are respected, included, and seen as a vital fabric of this country.

“There is no stupid question, as long as it’s asked with respect.” Crystal

Show Highlights:

The public opinion research project, “Reclaiming Native Truth Project” focused on the following questions: 1) What do Americans really think about Native Peoples, and why is that? 2) How does that manifest itself in terms of the ways that we are treated and the way institutions treat us? and 3) How can we map this information, understand it, and change the narrative?

The heart wrenching results of the project was the perception that Native Americans did not exist; they were an invisible people.

78% of Americans know little to nothing about Native Peoples.

72% of Americans rarely or never encounter information about Native People in this society where we’re constantly inundated with information.

87% of schools in the United States don’t teach about Native Peoples beyond 1900.

When asked an insensitive question such as, “Do you still live in teepees?”, Crystal has begun to understand that the person asking the question is not necessarily trying to be hurtful or racist, as the last datapoint most people have for Native Americans is from learning in elementary school about 1890’s Wounded Knee.

27 states do not even mention Native Americans in their curriculum.

Representation in TV and film is between 0 - .04% of all representation. Within that sliver, the Native American is often shown in a stereotypical fashion. i.e. magical, mystical Indian, drunks, or savages.

One study found that when you type the words “Native American” in a search engine, 95% of those images that come up are pre-1900, and are almost always men.

This invisibility and erasure of the Native American culture creates bias and fuels racism.

There are 573 independent, sovereign nations within this country. Schools fail to teach this. Each nation has their own language, their own customs and cultures, and systems of government and elected officials.

Crystal shares with us some of her favorite traditions of the Pawnee nation.

“Native American”, “American Indian”, and “Native Peoples” are all terms that are preferred over the word “Indian”.

Sara and Crystal discuss Christopher Columbus, Thanksgiving, etc. from the Native American perspective.

Native Peoples have made incredible contributions in this country going all the way back to the Constitution, to introducing the incredible foods that make up the American diet, to doctors, scientists, professional athletes and others who are out there doing incredible things.

Misasha and Crystal review the issue of sports, redface and the “tomahawk chop”. Some people think that this may be a way of honoring Native Americans, but to the majority of Native Americans, it is offensive.

“Indian” Halloween costumes are hurtful, and tend to be an over-sexualization of Native women, who face the highest rates of sexual assault, rape, and murder. There are over 5,700 missing and murdered Indigenous women in this country.

In a recent survey, more than 90% of the women said that they had been sexually assaulted. Two-thirds of the perpetrators are non-Native people.

Traditional Native American dress is modest, but the Halloween industry pushes the myth of Native American women as being scantily-clad.

If you would like to truly honor Native Americans, Crystal suggests doing something around Joy Harjo, the first Native American poet laureate for the United States, or Wes Studi, a Cherokee actor and the first Native American in history to receive an Oscar on October 27th.

Ryan Helsley is a young Cardinals pitcher and an amazing athlete who played the Braves a few weeks ago. Right before the game he told the media that the tomahawk chop was deeply insulting, for which he received a lot of criticism. He put his career on the line by standing up for what was right. The Atlanta Braves did take him seriously and they didn’t do the tomahawk chop the next time he was on the mound.

Vote with your dollars: supporting Native American owned businesses.

Crystal brings us up to date on some significant current events.

The power of social media has been a game changer in the industries of fashion, media and entertainment, in that it allows us to organize within minutes and protest against important issues.

There are more than 5 million Native Americans in the US. Take a moment to google and learn about who the traditional Native Peoples in your area were.

Links:

Email: Hello@dearwhitewomen.com

Recommended Companion Podcast

Halloween and Cultural Appropriation - Episode 29

https://www.dearwhitewomen.com/episodes/halloween-cultural-appropriation

Connect with Crystal!

https://illuminatives.org

IllumiNative on Facebook

Follow her on Twitter: @_IllumiNatives

Follow her on Instagram: _illuminatives

Suggested News Site:

Indian Country Today - A news organization covering American Indians and Alaska Natives

Suggested Podcasts:

All My Relations with Adrienne Keene and Matika Wilbur

While Indigenous with Sarah Sunshine Manning

Suggested Links:

IllumiNative Launches Native Now Youth Campaign

Dior Perfume Ad featuring Johnny Depp Criticized Over Native American Tropes

Join the Campaign!! Be IllumiNative!

Join the Movement! Meet the Youth of Native Now!

MUST SEE Video:

IllumiNative’s Collaboration Video with Native Hip Hop Artists Mag 7 and Taboo from the Black Eyed Peas

Follow us on social media to continue the conversation!

Facebook | Instagram | Twitter

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Episode #30 — Dear White Women: The Podcast

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Sara and Misasha are so excited to bring you a conversation with Crystal Echohawk on today’s podcast. Crystal is an advocate for Native American culture and respect, and has a passion for building understanding and getting to know others. Crystal Echohawk is an advocate for Native America

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Source 1: Indigenous Appropriation & Sexualization of Women in Fashion

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Source 1: Indigenous Appropriation & Sexualization of Women in Fashion

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Angelyn Francis of The Huffington Post Canada said it best when she took the words right out of my mouth, "Bohemian-inspired clothing has long featured flowing, fringed and beaded garments that appear inspired by indigenous clothing. But the inspiration toes the line of cultural appropriation when spiritual symbols wind up being copied without fully understanding the history and meaning of the items." I am not an Indigenous Native, but I do have a high level of respect and appreciation for other cultures and their symbols. To see the misuse of these symbols so fervently creates a lot of frustration. I feel like I can loosely relate it to an American slapping a Canadian flag patch on his backpack in order to avoid ridicule while travelling to foreign countries. I know that the "patch" issue is a far cry from what is happening here, I'm just trying to convey that I can appreciate (slightly) what it feels like to see the misuse of symbols from my own culture as well.

To further the blow, these symbols and items that have specific meaning, and sometimes ritual uses, are being sold to the masses by means of displaying them on half naked, white women and plastered all over celebrities for the sake of vanity, calling it "inspired". Bullshit. n hopes of better understanding the legal and more "thoughtful" differences between offensive appreciation and positive inspiration", she delves into the question of 'unconscious promotion of cultural appropriation', and how we can approach it from a knowledgeable and respectful angle. So, she tracked down the experts and found a 'definition' (not that cultural appropriation is easily defined...), here's what she found: ", said even she found it hard to give a succinct and clear definition. Here's what she'd go with: "Taking intellectual property, traditional knowledge, cultural expressions, or artifacts from someone else's culture without permission. ..This can include unauthorized use of another culture's dance, dress, music, language, folklore, cuisine, traditional medicine, religious symbols, etc. It's most likely to be harmful when the source community is a minority group that has been oppressed or exploited in other ways or when the object of appropriation is particularly sensitive, e.g. sacred objects." (Book:Katie J.M. Bakerfrom jezebel.com writes from a personal point of view, " i Who Owns Culture? Appropriation and Authenticity in American Law Who Owns Culture? Appropriation and Authenticity in American Law)

Just last year, The Daily Dot U.K.published an article when Urban Outfitters faced ridicule for appropriation of the Native American culture. One of their advertising statements read; "# WE ARE ALL NATIVES" - which is blatantly, entirely, and ignorantly, FALSE. These types of statements that are used in advertising (or even in social media personal opinions) absolutely infuriate me. At what point will we stop faking it and live in reality, where we can face the truth everyday without having our subconscious overflowing with guilt because we CHOOSE to be wilfully blind and ignorant? What are we saying by taking these items and symbols and using them as our own, without permission, and slapping them on the next 'ready-made', take-and-toss fashion line? Not only that, but by displaying them on nearly-nude white women and the level of sexuality attached to the 'Native girl' image? There are plenty of stunning, gorgeous, beautiful, Native American models out there. Why aren't they being chosen as the models to represent the line? Would that not help solve a part of this misappropriation? Hollywood loves white people. Tonto role was given to a white man, why? There are plenty of Indigenous actors, why the hell are all of these culturally diverse roles (not just Tonto) being given to frickin white people!?! I am utterly confused by the situation.

I believe that, if a fashion line that does not have Indigenous/Native American (or whichever culture is being misappropriated) roots in that culture, they should represent that culture with it's models and provide educational information as to which symbols are being used, and what they mean. I don't think that's asking too much, but I think it's a good place to start. I'm sure the theft of cultures around the world isn't going to slow down anytime soon, but we can all make a conscious choice to make the situation better for ourselves and others.

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Indigenous Appropriation & Sexualization of Women in Fashion - Trusted Clothes

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Angelyn Francis of The Huffington Post Canada said it best when she took the words right out of my mouth, "Bohemian-inspired clothing has long featured flowing, fringed and beaded garments that appear inspired by indigenous clothing.