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Ashley Minner | Community & Visual Artist in Baltimore, MD (ashleyminnerart.com)

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Ashley Minner is a community and visual artist based in Baltimore, MD. Check out her thought-provoking artwork including interviews, prints, and more.

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The Missing and Murdered Indigenous Peoples Crisis: Progress in Congress | Friends Committee On National Legislation (fcnl.org)

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Friends Committee On National Legislation

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The election of the first two Native American women to Congress, the appointment of Deb Haaland (Laguna Pueblo) as secretary of the interior, and the proposals to direct billions of dollars to Indian Country are all positive signs of change in 2021.

In our advocacy of Native American issues, FCNL follows the priorities set by Native groups. As a result, one of our top priorities is legislation to address the crisis of Missing and Murdered Indigneous Peoples (MMIP). The crisis originated during settler contact and continues to plague Indian Country. Awareness and outreach efforts by survivors, their families, advocates, and tribal communities have made a difference over the years.

In our advocacy of Native American issues, FCNL follows the priorities set by Native groups.

The National Crime Information Center recently reported that approximately 1,500 American Indian and Alaska Native missing persons have been added to its database. In addition, 2,700 cases of murder and nonnegligent homicide offenses have been reported to the government's Uniform Crime Reporting Program.

Within the first 100 days of the Biden Administration, Secretary Haaland created a new Missing and Murdered Unit in the Bureau of Indian Affairs' Office of Justice Services. The unit provides guidance and coordination for cross-departmental and interagency work addressing MMIP cases.

This was followed by President Biden declaring May 5 as Missing and Murdered Indigenous Persons Awareness Day. The president also committed to working with tribal nations in addressing the MMIP crisis, resolving cases, and confronting the underlying causes.

Legislation addressing the crisis-like Savanna's Act and Not Invisible Act-were signed into law in October 2019 and are currently in varying stages of implementation. Even when fully implemented, key pieces of this legislation often need to be re-authorized every few years or may need additional bills to strengthen it.

This year, for example, President Biden signed the Victims of Crime Act (VOCA) Fix to Sustain the Crime Victims Fund Act of 2021. This law adds revenue sources to the Crime Victims Fund, which goes directly to victims. Funds also go to states and tribes to support more than 1,500 victim services organizations.

More than four in five American Indian and Alaska Native women experience violence in their lifetime.

For several years, FCNL has been advocating for the reauthorization of the Violence Against Women Act (VAWA). The House passed its 2021 VAWA reauthorization bill in March, with strong tribal provisions, but the Senate has yet to introduce their bill.

Reauthorizing VAWA is urgent since more than four in five American Indian and Alaska Native women experience violence in their lifetime. Every reauthorization of VAWA has increased resources to address the safety of Indigenous women.

The 2013 Violence Against Women Act included a pilot program to restore tribal criminal jurisdiction over non-Natives who commit certain crimes of domestic violence against tribal citizens on tribal lands. But the pilot program set strict limits on tribes that can participate in the pilot, and less than two dozen tribes have met the Department of Justice's requirements to successfully implement this restored criminal jurisdiction.

FCNL is advocating for the expansion of this program in the new VAWA reauthorization, as well as expanding the list of crimes that can be prosecuted under the law.

Despite inaction by the Senate, FCNL's advocacy for VAWA was strengthened by the Supreme Court's decision in the case United States vs. Cooley. In June, the Supreme Court unanimously upheld the inherent authority of tribal nations to detain non-Indians suspected of committing crimes on tribal lands.

Upholding elements of tribal jurisdiction over non-Natives is critical to the continuation and expansion of the tribal jurisdiction provisions in the Violence Against Women Act. Advocating for legislation that addresses the MMIP crisis keeps momentum going for VAWA reauthorization.

It also helps tribes to better address the crisis in their own communities, by supporting tribally run and culturally appropriate prevention and treatment efforts.

One such effort was through the Family Violence Prevention Services Act, which funds emergency shelters and supports related assistance for victims of domestic violence. It provides funding for an Alaska Native Tribal Resource Center on Domestic Violence and a Native Hawaiian Resource Center on Domestic Violence.

The reauthorization of this bill has bipartisan support and is headed to the House floor for a vote soon.

As a Quaker organization, FCNL affirms that opposing violence is not a partisan issue. Tribal nations and their citizens deserve stronger protections against non-Native perpetrators of violence on tribal lands.
Tell your member of Congress to support the Violence Against Women Act at www.fcnl.org/vawa.

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The Missing and Murdered Indigenous Peoples Crisis: Progress in Congress | Friends Committee On National Legislation

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The election of the first two Native American women to Congress, the appointment of Deb Haaland (Laguna Pueblo) as secretary of the interior, and the proposals to direct billions of dollars to Indian Country are all positive signs of change in 2021. In our advocacy of Native American issues, FCNL follows the priorities set by Native groups.

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Understanding the Issue of Missing and Murdered Indigenous Women (nativehope.org)

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Understanding the Issue of Missing and Murdered Indigenous Women

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Across the United States and Canada Native Women and girls are being taken or murdered at an unrelenting rate. Sisters, wives, mothers, and daughters are gone from their families without clear answers. For Native America, this adds one more layer of trauma upon existing wounds that cannot heal.

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Donate to Baltimore American Indian Center,Inc

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Help support Baltimore American Indian Center,Inc by donating or sharing with your friends.

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A guide to Indigenous land acknowledgment

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After hosting an Indigenous land acknowledgment event, we put together this written guide to based on our panelists' responses.

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Mapping

We strive to map Indigenous territories, treaties, and languages across the world in a way that goes beyond colonial ways of thinking in order to better represent how Indigenous people want to see themselves.

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Native Land is a resource to learn more about Indigenous territories, languages, lands, and ways of life. We welcome you to our site.

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Interactive tool: How the United States funded land-grant universities with expropriated Indigenous land.

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Interactive tool: How the United States funded land-grant universities with expropriated Indigenous land.

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All Universities | Land Grab Universities

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Photo: Kalen Goodluck/High Country News

Robert Lee and Tristan Ahtone
Expropriated Indigenous land is the foundation of the land-grant university system.

High Country News, April 2020 issue

Kalen Goodluck, Tristan Ahtone and Robert Lee
There are at least 16 land-grant universities making money from the expropriated Indigenous lands they retained from the Morrill Act.

High Country News, August 2020

This unique database was created through extensive reporting and research into primary source materials, including land patent records, congressional documents, historical bulletins, historical maps, archival and print resources at the National Archives, state repositories and special collections at universities and more. Information for the database was extracted programmatically where possible, primarily from the Bureau of Land Management's General Land Office database, but in some cases it was transcribed manually from print records, microfilm and microfiche reproductions, or poor-quality digital images.

Methodology and Bibliography

Robert Lee, High Country News, March 30, 2020

Robert Lee, High Country News, March 30, 2020

Credits and Acknowledgements

The Land-Grab Universities team gratefully acknowledges the Wabanaki, Massachusett, Lenape, Piscataway, Nanticoke, Powhatan, Kickapoo, Wichita, Nʉmʉnʉʉ, Cáuigú, Núu-agha-tʉvʉ-pʉ̱, Niimiipuu, Palus, Ktunaxa, Schitsu'umsh, and dxʷdəwʔabš peoples, on whose traditional territories this story was created.

Reporting, Research and Graphics

Photography

Web App Design and Editorial Direction

Web App Development

Logo Design

Help us further our reporting on land grant universities by filling out this secure form.

We invite feedback if you see omissions, errors or miscalculations. Since no other database of its kind exists-location and financial analysis linked to approximately 80,000 individual land parcels distributed through a Civil War-era law-we are committed to making it publicly available and as robust as possible.

The database administrator can be contacted at: landgrabu@hcn.org

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Photo: Kalen Goodluck/High Country News Robert Lee and Tristan Ahtone Expropriated Indigenous land is the foundation of the land-grant university system. High Country News, April 2020 issue Kalen Goodluck, Tristan Ahtone and Robert Lee There are at least 16 land-grant universities making money from the expropriated Indigenous lands they retained from the Morrill Act.

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You should be able to address these questions if including a land acknowledgement

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You should be able to address these questions if including a land acknowledgement

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Land Acknowledgment | Native American and Indigenous Studies | Brown University

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In our efforts to create a meaningful acknowledgment of the Indigenous peoples and their connections to the land that Brown University occupies, NAISI and others at the University are following a protocol to carefully consider what this acknowledgment should be according to the Indigenous peoples connected to this place. We will work in consultation with local tribes to determine what statement, if any, and actions can best acknowledge tribal connections to this land that was occupied long before the University or State of Rhode Island existed.

Addressing this important effort in full depth and according respect to all who are invested in this work will take time, deliberation, and care; it may take a number of months, and perhaps years, to complete. We are committed to engaging in a complete dialogue with local tribal peoples to ensure that the process is comprehensive.

Creating a meaningful land acknowledgment requires following Indigenous protocols to accomplish more than a statement regarding which tribe or tribes are connected to the lands occupied by Brown University today. Our actions and statements will be guided by dialogue with local tribes and will seek to address our history and interactions with Indigenous peoples of the area. Each University needs to examine and understand the different and complicated legacies we have and consider how to address these, following input and guidance of local tribes.

Including a land acknowledgment at the beginning of courses or campus events has emerged as a practice outside of Indigenous spaces only recently. Before doing this, ask yourself: Why do you wish to have a land acknowledgment? Why is this important to you? What is the purpose of a land acknowledgment? In what ways can you move beyond an acknowledgment to meaningful action?

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In our efforts to create a meaningful acknowledgment of the Indigenous peoples and their connections to the land that Brown University occupies, NAISI and others at the University are following a protocol to carefully consider what this acknowledgment should be according to the Indigenous peoples connected to this place.

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Land Acknowledgment | Office of Diversity and Inclusion (umd.edu)

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Every community owes its existence and strength to the generations before them, around the world, who contributed their hopes, dreams, and energy into making the history that led to this moment. Some were brought here against their will, some were drawn to migrate from their homes in hope of a better life, and some have lived on this land for more generations than can be counted. Truth and acknowledgment are critical in building mutual respect and connections across all barriers of heritage and difference.

At the Office of Diversity & Inclusion, we believe it is important to create dialogue to honor those that have been historically and systemically disenfranchised. So, we acknowledge the truth that is often buried: We are on the ancestral lands of the Piscataway People, who were among the first in the Western Hemisphere. We are on indigenous land that was stolen from the Piscataway People by European colonists. We pay respects to Piscataway elders and ancestors. Please take a moment to consider the many legacies of violence, displacement, migration, and settlement that bring us together here today.

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The land acknowledgment we use was organized by Ghonva Ghauri from MICA and approved by Piscataway elders. If you'd like to use the land acknowledgement below for your own office/school/group, please feel free, but we ask that you not change any of the words aside from the office/unit name, as this...

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Enter your Canadian or US zip code or [city, state], or city, state & country for Australia, NZ or South America to the Facebook Messenger bot and we'll send you the Native land you're living, working, or recreating on.

Our data is from Native Land, a Canadian not-for profit, who ask that people use the data carefully because confirmation by nations is pending and they are updating data weekly. Please consider joining their Patreon community to help fund their research and projects.

This open source project is a collaboration between Code for Anchorage and the Anchorage i-team.

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Learn more about the land you're living, working, or recreating on. Data from native-land.ca/

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Native American Fashion, Clothing, Jewelry, and Accessories

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SheNative exists to instill inner strength and unwavering confidence in all women, using teachings that come from Indigenous Nationhood. From our perspective, Nationhood is knowing who you are and where you come from.
Our Products
We create inspiring leather handbags and apparel that share our cultural teachings embedded with positive values passed down by our ancestors.

Social Impact
Indigenous women face systemic barriers and challenges, often encountering victimization, sexualization and racial profiling. We believe that everyone has the inner strength needed to overcome barriers. Everyone can live a full, meaningful and abundant life.

We are committed to:

Employing Indigenous women in the design and manufacturing of our goods.

Involving Indigenous communities and customers in our design process.

Sharing the experiences and perspectives of local, national and international Indigenous female changemakers.

Giving 2% of revenues toward causes that positively impact the lives of Indigenous women.

Devon Fiddler - Our Founder

Founder and CEO, Devon Fiddler started SheNative because of a passion for fashion and ambition.

As an Indigenous woman, Devon has lived through the racism and stereotypes that many Indigenous women face. We live in a society where Indigenous women are either objectified or romanticized. Devon also struggled with some of these realities, such as the commonality of family violence, incarceration, and racism. This led her to grow up in an environment of self-doubt, lack of confidence and hopelessness.

After going to university and obtaining a Bachelor of Arts degree, in 2011 Devon landed her first professional position as a Business Development Coordinator. During this time, she helped First Nations entrepreneurs, inspiring her to start a company of her own.

In a few short years, Devon went from almost going down the path of aimlessness and hopelessness, to building a fashion lifestyle brand filled with light - inspiring thousands of Indigenous women along the way.

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Our Products We create inspiring leather handbags and apparel that share our cultural teachings embedded with positive values passed down by our ancestors. Social Impact Indigenous women face systemic barriers and challenges, often encountering victimization, sexualization and racial profiling. We believe that everyone has the inner strength needed to overcome barriers.

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Eighth Generation is a Native-owned business with a flagship store a Pike Place Market in Seattle. Eighth Generation specializes in wool blankets. Eighth Generation was founded by artist, activist and educator Louie Gong.

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The NTVS is a Native-owned and designed clothing brand that was founded in 2014. Our brand began by selling at Native powwows across the Midwest and quickly gained popularity due to the high demand for our unique designs. In response to this demand, we decided to create a website and expand our reach through social media. The response online was beyond our expectations, and we have been growing every year since. Our designs are in high demand and often sell out quickly. To ensure that you don't miss out on our next drop, we suggest signing up for our email list to be notified when new items are available. SIGN UP HERE

We encourage you to buy authentic and not the cheap knock-off designs that appropriate the culture. We are a premium Native American brand that is driven by Indigenous art and culture. We specialize in t-shirts, snapbacks, tanks, hoodies, Native American prints, and more. Most designs are very limited. We pride ourselves in crafting high quality Indigenous clothing collections that anyone would be proud to wear. We collaborate with Native American artists like Steven Paul Judd, to create unique and very limited designs.

Whether, you are interested in our line of kids Native American clothing or simply our men's / women's lines, be sure to act fast since all our lines are limited. Shop our Native American clothing company today and support native artists.

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Native American clothing company that specializes in tees, hats and more. We collaborate with Native artists like Steven Paul Judd, to release limited edition designs.

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Who We Are

OXDX is a Diné owned fashion label operating out of downtown Tempe, Arizona. Our creative team offers unique content and designs to properly represent Native people. Our artwork brings to light indigenous issues and challenges the institutions censoring our existence. We hope you will follow our journey.

- Jared Yazzie

OXDX Clothing

Mission Statement:

To preserve culture by passing on stories through art, fashion, and creative content. To be socially conscious, constantly connected to our community, and ambitious as hell.

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OXDX is a Diné owned fashion label operating out of downtown Tempe, Arizona. Our creative team offers unique content and designs to properly represent Native people. Our artwork brings to light indigenous issues and challenges the institutions censoring our existence. We hope you will follow our journey.

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MEET
Matika Wilbur (Swinomish and Tulalip) is one of the nation's leading photographers, based in the Pacific Northwest. She earned her BFA from Brooks Institute of Photography where she double majored in Advertising and Digital Imaging. Her most recent endeavor, Project 562, has brought Matika to over 300 tribal nations dispersed throughout 40 U.S. states where she has taken thousands of portraits, and collected hundreds of contemporary narratives from the breadth of Indian Country all in the pursuit of one goal: To Change The Way We See Native America.

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MEET Matika Wilbur (Swinomish and Tulalip) is one of the nation's leading photographers, based in the Pacific Northwest. She earned her BFA from Brooks Institute of Photography where she double majored in Advertising and Digital Imaging. Her most recent endeavor, Project 562, has brought Matika to over 300 tribal nations dispersed throughout 40 U.S.

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Boozhoo. Melissa Beard Jacob nindizhinikaaz. Awunkoquay nindigoo ojibwemong. Migizi nindoodem. Mishigamaa nindoonjibaa. Miigwetch. The above statement is in the Indigenous language of Anishinaabemowin. It translates as: Hello. My colonial name is Melissa Beard Jacob (she, her, hers). My spirit name in Ojibwe is Woman in the Fog. My clan is the eagle clan. I come from Michigan. Thank you.

Melissa has been involved with advocating for social justice initiatives within the Native American community since her undergraduate days at Michigan State University. As an undergrad, Melissa was active in the MSU North American Indigenous Student Organization (NAISO) as the public relations representative and the Native American Journalist Association. She received a bachelor's degree in Journalism from Michigan State University and went on to earn a master's degree in Film and Media Studies from Wayne State University.

Prior to arriving at Ohio State, Melissa served as a program coordinator for the Office of International Programs and Services at George Mason University. She was also the president of the GMU Native American and Indigenous Alliance (NAIA) and a member of the American Indian Society of Washington, D.C.

Melissa is currently a PhD Candidate in the Cultural Studies program at George Mason. Her research interests include: collective memory and cultural trauma, Indigenous methodologies and performance theory. Melissa's upcoming dissertation will focus on her own family's personal history and experiences within the Native American boarding school system and its effects on the familial narrative and sense of identity.

As an enrolled member of the Sault Ste. Marie Tribe of Chippewa Indians, Melissa is extremely proud of her Anishinaabe heritage. She hopes to inspire other Native students to obtain a higher education and utilize their gifts and talents to positively influence their tribal communities.

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Melissa Beard-Jacob, PhD, She/Her/Hers : People : Multicultural Center

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Boozhoo. Melissa Beard Jacob nindizhinikaaz. Awunkoquay nindigoo ojibwemong. Migizi nindoodem. Mishigamaa nindoonjibaa. Miigwetch. The above statement is in the Indigenous language of Anishinaabemowin. It translates as: Hello. My colonial name is Melissa Beard Jacob (she, her, hers). My spirit name in Ojibwe is Woman in the Fog. My clan is the eagle clan.

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In his essay in The Source, Dr. Kyle T. Mays, UCLA Assistant Professor in the Department of African American Studies, American Indian Studies, and History, cites last month's Native American Heritage Month as a time "to reflect on a history of genocide, and to consider what we collectively owe to the people upon whose land we all currently live." Dr. Mays discusses the realities of Native Americans in the United States through the lens of Native American Hip Hop (NAHH) that he describes as "one of the best representations of Native sovereignty."

To read the full essay, click HERE.

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UCLA Professor Discusses the Cultural Power of Native American Hip Hop | LA Social Science

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In his essay in The Source, Dr. Kyle T. Mays, UCLA Assistant Professor in the Department of African American Studies, American Indian Studies, and History, cites last month's Native American Heritage Month as a time "to reflect on a history of genocide, and to consider what we collectively owe to the people upon whose land we all currently live."

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Copyright © 2016 Frank Waln. All Rights Reserved.

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Rebel Music: Native America | Extended Episode

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Pine Ridge Reservation Red Cloud Indian School

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Pine Ridge Reservation Red Cloud Indian School

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For just X each month, your gift will provide reliable, consistent support needed to care for our students in mind, body and spirit.

No thanks, please process my one‑time gift
You can change or cancel your monthly donation at any time.

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Support Us - Donate Now - Red Cloud Indian School

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For just X each month, your gift will provide reliable, consistent support needed to care for our students in mind, body and spirit. No thanks, please process my one‑time gift You can change or cancel your monthly donation at any time.

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Notable Native People: 50 Indigenous Leaders, Dreamers, and Changemakers from Past and Present | SpeakOut (speakoutnow.org)

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You searched for native - Teaching for Change

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You searched for native - Teaching for Change

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Teaching for Change is pleased to announce the expansion of our Teach the Beat program with the additions of Jonas Strickland and Matthew Miller serving as our program specialists. Both Strickland and Miller are native Washingtonians with a deep love of go-go music and its impact and influence on the culture of the D.C.

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Read an Excerpt

Ojibwa Warrior

Dennis Banks and the Rise of the American Indian Movement

By Dennis Banks, Richard Erdoes

UNIVERSITY OF OKLAHOMA PRESS

Copyright © 2004 [Dennis Banks and Richard Erdoes
All rights reserved.
ISBN: 978-0-8061-8331-2

CHAPTER 1
A Night to Remember
On a dark night you could hear the ghosts crying, the ghosts of three hundred women and children killed by the soldiers, so long ago.

- Dennis Banks, Ojibwa

May 8, 1973-Stand down at Wounded Knee. For seventy-one days we had held out against an army of U.S. Marshals, FBI, a corrupt tribal chairman's private gang of thugs called "the goons," and a bunch of vigilantes, cowboys, and ranchers eager to "bag themselves an injun." Elements of the 82d Airborne had been standing by in the vicinity-just in case they should be needed. The Feds had brought against us a swarm of armored cars, an occasional jet fighter to get a look at us, .50-caliber machine guns, M-79 grenade launchers, high-powered searchlights, and "Snoopy," their helicopter, to spy on us.

We had killed our last steer. We were down to one meal a day, sometimes a meal every other day. We had only rice and beans left, and even that was running out. No flour, no sugar, no cigarettes. Gladys Bissonette had found a can of some fatty seasoning used to make popcorn and a box of powdered spuds. She mixed these together with some odds and ends and managed to make a meal of it. We still had some root tea for the warriors. That was it.

Our lifeline had been the few miles between Porcupine and Wounded Knee, a sparsely wooded area that gave some cover to our runners who brought supplies to us in their backpacks every night. But now the whole place was full of marshals with sniper scopes and infrared night-vision scopes, non-barking attack dogs, and trip-wire flares, which could turn night into day. On top of that, the Feds had started huge brush fires to burn off the cover, making it easier for them to detect anyone going in or out. Supplies were down to a pitiful trickle. Starvation was staring us in the face.

Almost every day now we had fierce firefights. The Feds fired thousands of rounds at us. At night their tracer bullets made a big show, crisscrossing the village from all directions. We were almost out of ammo-our guys were down to about ten bullets per man. A good many of our warriors had been wounded. Miraculously, only two had been killed. Frank Clearwater had been sleeping inside the Sacred Heart church when a bullet crashed through the wall and hit him in the head. He never woke up. Buddy Lamont, a thirty-one-year-old Vietnam veteran, was killed near the Last Stand bunker. He had been pinned down by a sniper, rose up to see where the shots were coming from, and was hit. His death was a terrible shock for us, particularly for Kamook, my sweetheart, who was Buddy's niece. We tried to get to him, but the Feds' fire was so fierce that it took us two hours to recover his body. He had been shot through the heart. His body was still warm when I touched it. The pain for us was very deep.

Buddy's death was the end. Negotiations went on for a few days more, but we knew that it was over. The end had come. We had to surrender. Of the resistance leadership-besides me-only Carter Camp remained at the Knee alongside our spiritual leaders, the medicine men Leonard Crow Dog and Wallace Black Elk.

Kamook had gone with her sister, Bernice, to transport Buddy out of the perimeter to Pine Ridge to prepare the funeral. Against all promises made to her, Kamook had been arrested, handcuffed, and kept overnight in the tribal jail. But she came back to Wounded Knee. She walked on foot over five miles in the dead of night to join me during the last days. I had felt sad and lonely while she was gone. Now I was happy to have her back.

It was the fifth of May. I had to tell her, "The stand down will be on May eighth. Then the marshals will come in, and probably the goons too. So you must leave before then. I don't want you to be roughed up and hurt by those bastards. I don't want you to be arrested again."

Then Lou Bean told me, "Dennis, the police are waiting for you. The FBI is waiting too. The goons have sworn to kill you. You have to get out of here before the Feds arrive." Kamook added, "An FBI agent wanted me to persuade you to give yourself up. He said the FBI would guarantee you safe passage to the nearest jail." We all laughed.

I said, "Thank you, no. I don't want that kind of safe passage."

Kamook left in secret before me. We had made plans how and where we would meet on the outside.

Then a few of us got together. We sipped the last of the coffee. All agreed that I should not surrender. My friends were sure that some of the FBI and the goons would create an incident and shoot me down. Henry Wahwassuck, a Potawatomi from Kansas, was a close friend and head of my security.

He said, "A few warriors have to go with Dennis and make sure he gets through the perimeter."

Len Foster, a Navajo and one of the earliest supporters of AIM said, "I'll go with Dennis. I'll protect him with my own life."

Henry asked, "Who else?"

Len suggested Percy Casper. "He's a good man, a Canadian Indian from British Columbia. You can rely on him no matter what." We also picked Frank Black Horse, a Lakota always ready for a fight.

I said, "That's it. That's all we need. And we are going to have a sweat to pray and purify ourselves."

So the night before the last, we went into the sweat lodge: Henry Wahwassuck, Percy Casper, Len Foster, Frank Black Horse, our two medicine men-Leonard Crow Dog and Wallace Black Elk-and me. Crow Dog ran the sweat. He brought out his pipe and told us, "With this pipe, with this tobacco, and with this prayer, I'm going to make you invisible."

That is what he told us. We all prayed that we would get out without being discovered, that we would escape using the darkness of the night as our shield. It was a powerful ceremony. The spirits came in and we felt good and confident. When we saw little lights flickering in the darkness, Crow Dog warned us not to shoot at them because these were the souls of our dead ones. And we heard a ghostlike crying and singing coming from the arroyo where the men of the Seventh Cavalry had butchered our women and children back in 1890. The Feds in their bunkers had heard the ghosts too, and it had shaken them up. Some of the marshals said later that an Indian on a horse had ridden through their camps and then suddenly dissolved into a cloud, into nothingness.

On the final night at Wounded Knee, we had one last meeting. I told my friends, "Tomorrow the Feds will come in armed to the teeth with their APCs. They say they just want us to disarm, to give up our weapons. They are lying. They will handcuff the men and take them in buses to the nearest slammer. I don't like handcuffs and leg irons on me. I will not surrender. The Feds have slapped $160,000 bail on me, and I could not possibly come up with that kind of money. I would have to go underground and lie low until it was time to surface."

Carter Camp, Leonard Crow Dog, and Wallace Black Elk decided to submit to arrest the next morning. They wanted the honor of being the last ones out of Wounded Knee, and they deserved it.

"I'll give you my forwarding address," said Carter. "Pennington County Jail, Rapid City."

Others came with me that night. I told the warriors to take their rifles and shotguns with them. "You never know when you might have to defend yourselves. The goons are out there."

We had to pick a safe way out of the Knee. We were tightly surrounded. Everywhere the Feds had roadblocks, and at every roadblock there was an APC (armored personnel carrier) and maybe a Jeep or two-also German shepherd dogs. The whole perimeter swarmed with marshals and FBI.

We finally decided to go out toward the north across the creek in the direction of Porcupine Butte. Some warriors had scouted the area and thought the north was not as densely held by the Feds as the south, west, and east. Then Lou Bean came up with a great idea-a group of women would cause a diversion at the south end of the perimeter to draw the Feds' attention to that point, while we headed north.

Night fell. It was about 9:00 p.m. when we were ready. South near a roadblock, Lou Bean and about twenty other women started a tremendous racket. You could hear the Feds' radios informing one another, "Significant activity over there." Big flood lights, which they had used to scan all of Wounded Knee, were suddenly trained on that area. We grabbed our opportunity to sneak out. I will never forget the brave women who, throughout the seventy-one days of the siege, gave us their support.

The five of us were traveling light. We each had a small backpack. My four companions also had their rifles, and that was it. We went in single file. Len Foster walked point, then came Henry, me, Casper, and Black Horse. When the women thought we had safely gotten out, they quit making a racket, and the searchlights resumed sweeping the whole perimeter again, back and forth. We would run in a crouch about a hundred yards and flatten out whenever the lights fanned over us. Then we would jump up and run another hundred yards, hit the ground again, run again. That is how we got through those searchlights, but they were not the only lights we had to deal with. All of a sudden the Feds started shooting up flares dangling from small parachutes. They lit up the whole valley like a Fourth of July night.

We walked north across the creek. When we got beyond it, we could hear the Feds up on the hill in front of us. They were driving around in their Jeep and laughing. In the gully below were trip wires. The Feds had set them up with cans so that if you tripped over the wire with your foot, you set off those cans. They made a great noise you could hear from far off, telling the Feds where some Indians were trying to come through. Tripping a wire would also cause a flare to go up. I remember that Casper or Black Horse got his leg entangled and set off a flare. He was stumbling around. Henry got really mad at him, really pissed off, and told him in no uncertain terms to watch himself. We did not want to be stopped and get into an armed confrontation.

We were lucky. We got through that gully without incident and hustled along at a fast clip. Now and then Lenny, our point man, would scout ahead, telling us, "Wait right here. Let me make sure that we don't run into some of those pigs." He would go over the next hill and make certain no Feds were there. Then he would come back and tell us the coast was clear and we'd hustle on again. We would stay inside ravines as much as we could to avoid being discovered. Unfortunately, the ravines were not straight. They zigzagged all over the place. We would walk maybe three miles, but gained only one. All this took time-it took us maybe two hours to cover a mile and a half.

We finally got up to a high, open area with lots of trees, but where we had to go there was a stretch of about one hundred and fifty yards without any cover at all. At the end of that was a tree line. There was no help for it. We had to cross that open space while occasional flares turned night into day. So I said, "Okay, one at a time. Let's make a run for it!" We did, and suddenly there was that Jeep. It had two Feds in it and a German shepherd. We were in the vehicle's shadow and it covered us. Everybody hit the ground and flattened out while the Jeep drove right by us. They didn't even see us. I knew Crow Dog's medicine was working.

Man, my heart was pounding! I thought, "Is this what it comes down to!" We were out in the open and the tree line was still some seventy or eighty yards away. We just had to get into those trees. Well, we made it into the woods and felt a little safer. Then we heard an owl hooting. It was sitting in a tree trying to tell us something. In almost all Indian tribes the owl is looked upon as a messenger, a bringer of bad news. If an owl visits you it means that somebody is going to die. The owl kept hooting. I said, "It is warning us that there is danger ahead." We were walking toward Porcupine Butte, and the owl was flying ahead of us as if it wanted to show us the way.

Then Lenny said, "Instead of walking cross-country over all those hills for ten or eleven miles, why don't we take a shortcut? I know the country around here. There's a road over there, no more than a mile away."

I said, "Why not, instead of humping over every hill."

So we cut across, hit a fence, and climbed over it. Once in a while we could see the lights of a car on the road. Wounded Knee was way behind us and we felt good about it. It was about one o'clock in the morning and pitch dark. No moon. We were walking along the edge of the road. When we got to Porcupine Butte we looked for Ellen Moves Camp, who was supposed to meet us there with a car, but she was not there. We saw cars coming toward us a mile or two ahead, and we hid in the brush by the side of the road. While planning our escape, we had passed word to those who were to meet us to blink their lights twice every half-mile, but these cars did not blink their lights. We remained out of sight. We found out later that these were U.S. Marshals patrolling the whole area.

We made good time from then on. We climbed over another fence, moving fast. About five o'clock in the morning, we got to about a mile south of Porcupine Butte. We were on a hill and down below was the village with lights coming from some of the windows. We came to a big open area-I think it was a landfill or trash dump-and there was a white car sitting there. The lights were not on but we could hear the engine. More than that, we could hear loud laughter. It sounded like some skins hanging out with their girls.

Lenny asked, "What shall we do?"

I said, "Go over there and check them out. Maybe it's someone we could catch a ride with."

So one of the guys sneaked up to the car and checked it out. He came loping back and said, "They are inside the car. They are talking and laughing like they're having a big party in there."

I said, "Well, let's go and surprise them."

We walked up to the car and we were the ones who were surprised. Henry opened the door. A light went on inside and there they were-two U.S. Marshals in their camouflage suits with an AR-15 sitting between them. They were as shocked as we were. They took off in a hail of gravel that hit us in the face.

We knew that once they realized we were only a handful of fugitives, they would be back in a hurry. I told the boys, "Let's get out of here!" The area west of the highway was densely wooded, so we took off toward it. We were walking along the trees when we heard cars pull up. They brought dogs out to do some sniffing. Our adrenaline was surging. We ran on for maybe a half-mile, but somehow they kept up with us. We could hear them with their bullhorn telling us, "Come on out of there. Come on out. Throw your weapons down."

They had left their cars and gotten right on top of us. Real close. And we heard them talking. "How many were there?" "I saw two of them." "Fucking Indians!"

We could hear the dogs, but they did not pick up our scent. We threw our packs down and laid low there in the brush. The boys had their rifles cocked. I tried to keep calm. Finally, they stopped searching for us and left. We got up and scattered ourselves in the woods. That is when we got separated and lost touch.

It was getting light. I was alone. I heard barking and saw two marshals coming with a couple of dogs. They had not picked up my scent yet. They were just combing the woods because they knew someone was out there. I ran over a hill and the dogs must have seen the movement-they started barking and howling like mad. They were coming toward me, getting closer and closer. I knew that over the next hill was the school Our Lady of Lourdes. I ran over there, through the campus to the road, where I saw three mobile homes.

I knocked on one door and an Indian lady opened it. She cried, "Dennis Banks! Come inside quick! Where did you come from?" I told her and she said, "Wow!" She glanced out the window and saw the marshals coming with the dogs. The kind, stout-hearted lady pushed me into some dark cubbyhole, saying, "Stay there. Don't worry. I won't let these pigs come into my home."

The marshals let their dogs loose, hoping they would pick up my scent somehow. They didn't know it was me they were chasing. They were just after some nondescript, suspicious Indians. Otherwise, there would have been more Feds.

Porcupine, like most reservation towns, was full of skinny, mangy, hungry, and mean reservation dogs. They came running, tearing into those big, fat, overfed police dogs. It was one of the most vicious dogfights I have ever seen. In a moment, there was just a snarling tangle of legs, tails, and teeth. The marshals were trying to save their dogs from being torn to pieces. They had lost all interest in me.

The nice lady fried up some eggs for me and gave me a big mug of "black medicine." She let me use her phone. I dialed a number in Rapid City where I thought Kamook might be, and I guessed right. A while later, Ellen Moves Camp showed up with Kamook. The marshals were gone and I could relax a bit. Ellen said they had been at Porcupine Butte hours before, but had been chased off by the Feds. They asked what had become of the boys, but I didn't know. We hung around there for another two or three hours checking the area, but didn't find a soul. We found out later that they had made it safely to the house of John Attacks Them, a friend of Casper's. John hid them, and a couple days later got them safely to Crow Dog's place at Rosebud. Kamook and I finally made it to Rapid City, where we stayed for a very short time with friends. I think that the power of the pipe and the sweat lodge, the songs and the prayers, protected us, and as Crow Dog had said, made us-in a way-invisible.

Excerpted from Ojibwa Warrior by Dennis Banks, Richard Erdoes. Copyright © 2004 [Dennis Banks and Richard Erdoes. Excerpted by permission of UNIVERSITY OF OKLAHOMA PRESS.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Ojibwa Warrior: Dennis Banks and the Rise of the American Indian Movement|Paperback

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Dennis Banks, an American Indian of the Ojibwa Tribe and a founder of the American Indian Movement, is one of the most influential Indian leaders of our time. In Ojibwa Warrior, written with acclaimed writer and photographer Richard Erdoes, Banks tells his own story for the first time and...

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official website of the American Indian Movement and its Grand Governing Council

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Peltier's Release is Widely Supported

The National Congress of American Indians (representative of over 500 Indian nations in the United States) unanimously passed an historic resolution on Mr. Peltier's behalf in late 2011. Various other governments, dignitaries, and human rights organizations from around the world have also called for Leonard Peltier's release.

James Reynolds Former US Attorney said ( The Guardian 01/04/2017) of Leonard, " You're not really participating in the crime yourself. Just because you're there, you're going to get nailed." Citing Peltier's motives, Reynolds added, " he didn't go out there with the intention to kill anybody. He was trying to protect his people"

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International Leonard Peltier Defense Committee

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The National Congress of American Indians (representative of over 500 Indian nations in the United States) unanimously passed an historic resolution on Mr. Peltier's behalf in late 2011. Various other governments, dignitaries, and human rights organizations from around the world have also called for Leonard Peltier's release.

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OUR MISSION
Native Women's Wilderness, to inspire and raise the voices of Native Women in the Outdoor Realm. To encourage a healthy lifestyle within the Wilderness. To provide education of the Ancestral Lands and its People.
OUR GOALS

We have a lot of goals around here! These are at the top of our list...

Promote women of color in the mainstream advertising campaigns of outdoor retailers.

Encourage the celebration of exploration of the outdoors.

Provide education of Ancestral Lands and their People.

Inspire women to get outside and enjoy the outdoor realm.

Promote a healthy lifestyle within the Wilderness.

Provide resources for information and community.

Encourage outdoor education and leadership training for women and school-age girls.

HOW YOU CAN JOIN US

1. Reach out and tell us about who you are!

2. Follow us on Instagram and Facebook.

3. Get out and hike! Then tag @NativeWomensWilderness in your photos.

4. Donate to help us further our mission of promoting Native women in the outdoors.

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Native Womens Wilderness is a nonprofit organization with the purpose of inspiring and raising the voices of Native Women in the Outdoor Realm.

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MMIWG2S - Missing and Murdered Indigenous Women, Girls, and Two Spirit

4 out of 5
of our Native women
experienced some form of violence in their lifetime.

Source: Rosay, André B., Violence Against American Indian and Alaska Native Women and Men: 2010 Findings from the National Intimate Partner and Sexual Violence Survey. Washington, D.C.: U.S. Department of Justice, National Institute of Justice, 2016, NCJ 249736.

Native women face
murder rates more than
10x times
the national average

Source: Bachman, R., Zaykowski, H., Kallymer, R., Poteyeva, M., & Lanier, C. (2008). Violence Against American Indian and Alaska Native Women and the Criminal Justice Response: What is Known. Washington, DC: US Department of Justice.

Homicide is the third leading cause of death among Native girls & women aged 10 to 24, and the fifth leading cause of death for Native women aged 25 to 34

Source: Centers for Disease Control and Prevention. Leading Causes of Death in Females by Age Group, American Indian/Alaska Native. 2015. Retrieved from: https://www.cdc.gov/women/lcod/2015/native/index.htm.

What is MMIWG? It is a community-based grassroots movement raising awareness and addressing the lack of response when a Native women or girl goes missing or is murdered.

What Contributes to MMIWG? The legacy of violence against our Native women and children within New Mexico dates to the Spanish and Euro-American invasion of our Native lands and our sacred bodies. From the Navajo Long Walk to the slave trades in Albuquerque's Old Town to the current struggles of cases being lost within our judicial system- this is a legacy of violence... This incursion of violence onto our most sacred... Must be spoken about. Many times Native people are targeted in bordertowns for the color of a person's skin, anti-Indianism, and the influences of settler colonialism.

New Mexico ranks 3rd of being the "highest violent" state in the United States with 6,561 violent crimes per 100,000. When we look at border-town violence and police brutality against Native people, Native people are more likely to be killed by police officers than any other minority group in the Nation. We are #1 in child poverty, and we rank 49th in education; over 40% of our Native youth live in poverty here.

Source: Lucchesi A., & Echo-Hawk, A. (2018). Missing and murdered Indigenous women & girls: A snapshot of data from 71 urban cities in the United States. Urban Indian Health Institute.

House Subcommittee on Civil Rights and Civil Liberties hearing on "T he Neglected Epidemic of Missing BIPOC Women and Girls" (March 3, 2022)

Watch our CSVANW Executive Director, Angel Charley, testify before the House Subcommittee on Civil Rights and Civil Liberties as part of their hearing on "The Neglected Epidemic of Missing BIPOC Women and Girls".

On-going struggles that continue the pattern of structural violence:

Jurisdictional - Federal, State, County, Tribal, Private

Lack of - Emergency Services, Amber Alert, Counseling, Family Services

Relationships between governing entities

FBI and Tribal Communication

State and Tribal Communication

Overall Community Awareness

Chapters, Pueblos, Apache Communities

Definitions:

Settler Colonialism: "US policies and actions related to Indigenous peoples, through often termed "racist" or discriminatory," are rarely depicted as what they are: classic cases on imperialism, a particular form of colonialism - settler colonialism...Settler Colonialism is a genocidal policy" (2 & 6). - Roxanne Dunbar-Ortiz in An Indigenous Peoples' History of the US.

Bordertown Violence: Towns that are nearby reservations that are economically dependent on Indigenous peoples and that neighbor Native Nations

Police brutality against Native people: Native people are more likely to be killed by police officers than any other minority group in the Nation.

"A Call to Remember our Missing and Murdered Native Women and Girls" By Cheyenne Antonio

"Anthonette Christine Cayedito. Remember her name. The legacy of violence against our Native women and children within New Mexico dates back to the Spanish and Euro-American invasion of our Native lands and our sacred bodies. [...] READ MORE

Slavery In New Mexico, Missing And Murdered Indigenous Women And Girls Movement, The Line
New Mexico In Focus, a Production of NMPBS

In solidarity, we are thinking of our sisters who've gone missing or murdered such as:

Loreal Tsinigie

Ashlynn Mike

Anthonette Christine Cayedito

...the list goes on.

CSVANW MMIWG in NM Handout

REPORT: Missing And Murdered Indigenous Women & Girls

A snapshot of data from 71 urban cities in the United States. Read the report here.

Decolonizing Data: Strengthening Community Voices to Take Action for Our Missing Relatives

Learn how to enter your missing Native loved ones' information into the NamUs database, CLICK HERE

New Mexico Missing & Murdered Indigenous Women & Relatives: Task Force Report, December 2020

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MMIWG2S - Missing and Murdered Indigenous Women, Girls, and Two Spirit 4 out of 5 of our Native women experienced some form of violence in their lifetime. Source: Rosay, André B., Violence Against American Indian and Alaska Native Women and Men: 2010 Findings from the National Intimate Partner and Sexual Violence Survey.

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"An astonishing literary debut." -Margaret Atwood

"Masterful. . . . White-hot. . . Devastating." - The Washington Post

"Pure soaring beauty." - The New York Times Book Review

"Stunning." - The Boston Globe

"Brilliantly, furiously, magnificently, tragically, the story of America." - Elle

"Heartbreaking." - Esquire

"Electrifying." - Entertainment Weekly

"Brilliant, propulsive." - People

"Powerful. . . . There There has so much jangling energy and brings so much news from a distinct corner of American life that it's a revelation." - The New York Times

"Exquisite. . . . [An] exceptional debut. . . . Sublimely render[s] the truth of experiences that are passed over." - San Francisco Chronicle

"With a literary authority rare in a debut novel, it places Native American voices front and center before readers' eyes." -NPR/ Fresh Air

"Mr. Orange's sparkling debut is not merely a literary triumph but a cultural and political one, too. It is a work of defiance and recovery." - The Economist

"Powerful. . . . As contemporary, tragic, and American as a breaking news alert." - The Christian Science Monitor

"Stunning." - Mother Jones

"How do you rewrite the story of a people? This question shapes Tommy Orange's sorrowful, beautiful debut novel. . . . Even in its tragic details, it is lyrical and playful, shaking and shimmering with energy." - The Guardian

"Gripping. . . . Unforgettable. . . . There There paints a vivid portrait of American lives few readers have ever known." - Bustle

"Reader, I must confirm: There There really is an extremely good book. . . . This is a trim and powerful book, a careful exploration of identity and meaning in a world that makes it hard to define either. Go ahead and go there there." -Constance Grady, Vox

"This is the kind of novel you finish and immediately need your book club to read so you can talk about it with other people. . . . It's also a powerful reminder of the ability of narrative to move minds." - GOOP

"Staggering. . . . Expertly rendered. . . . Orange successfully refutes the idea of a monolithic Native American identity." - Buzzfeed

"As funny as it is heartbreaking, tracking the multigenerational story of twelve Native Americans with themes of violence, identity, and despair." -
"Orange's novel is one of healing, pulling together the intimacies of family, community, history, and violence." -
"An ambitious and galvanizing novel. . . . It's somehow a page-turner at the same time, propelled by the incandescent energy of Orange's prose." - Thrillist

"Bursting with talent and big ideas... Funny and profane and conscious of the violence that runs like a scar through American culture." -The Seattle Times

"[A] smashing debut. . . . Urgent. . . . The voices are dynamic, varied and very much of the moment, a chorus of American Indian voices coming straight from the city." - The Dallas Morning News

"Compulsively readable. . . . A dazzlingly intricate narrative that marries the personal and the ancestral. . . . A masterful work." - Pittsburgh Post-Gazette

"Searing. . . . There There finds satisfying richness in the minutiae of its characters' lives-their daily victories and losses, enduring frustrations, acts of tenderness, and senses of wonder." - The Austin Chronicle

"[Orange] writes with such finely honed literary craft that the book fairly begs to be read more than once. . . . It is gritty as well as beautiful, poetic; it is shocking, sometimes very amusing, often emotionally gut-punching, and rife with unsentimental insight." - Santa Fe New Mexican

"Orange's book is truly a page turner filled with multi-generational accounts of violence, recovery, memory, identity, beauty, and even a little despair. It's a book where you as the reader can't put down until you finish it with both a sense of accomplishment and a feeling of anticipation of what could happen next." - Lakota Country Times

"This is not just a novel. It's a carefully, beautifully crafted speech into a megaphone, telling stories of real, contemporary Native life in a specific place. . . . It offers a glimpse of an interconnected life, a world in which small stones don't just sink to the bottom of the sea but changes tides." - The Times Literary Supplement (London)

"Bold and engrossing. . . . There is hope in this book, hope in the strength of stories told and stories that are finally heard. . . . The wonder of this accomplished debut is the way in which he has got under his characters' skins, allowing them to speak for themselves. . . . This is a powerful novel of pain and possibility." - Financial Times

"Welcome to a brilliant and generous artist who has already enlarged the landscape of American Fiction. There There is a comic vision haunted by profound sadness. Tommy Orange is a new writer with an old heart."-Louise Erdrich

" There There drops on us like a thunderclap; the big, booming, explosive sound of twenty-first century literature finally announcing itself. Essential." -Marlon James, author of A Brief History of Seven Killings

" There There is a miraculous achievement, a book that wields ferocious honesty and originality in service of telling a story that needs to be told. This is a novel about what it means to inhabit a land both yours and stolen from you, to simultaneously contend with the weight of belonging and unbelonging." -Omar El Akkad, author of American War

" There There is an urgent, invigorating, absolutely vital book by a novelist with more raw virtuosic talent than any young writer I've come across in a long, long time." -Claire Vaye Watkins, author of Gold Fame Citrus

American Book Award WINNER 2019

Center for Fiction First Novel Prize WINNER 2019

National Book Critics Circle John Leonard Prize WINNER 2018

PEN/Hemingway Award for Best First Novel WINNER 2019

Society of American Historians James Fenimore Cooper Prize for Historical Fiction WINNER 2019

Art Seidenbaum Award FINALIST 2019

Aspen Words Literary Prize FINALIST 2019

Dayton Literary Peace Prize for Fiction FINALIST 2019

Pulitzer Prize (Fiction) FINALIST 2019

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There There by Tommy Orange: 9780525436140 | PenguinRandomHouse.com: Books

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"An astonishing literary debut." -Margaret Atwood "Masterful. . . . White-hot. . . Devastating." - The Washington Post "Pure soaring beauty." - The New York Times Book Review "Stunning." - The Boston Globe "Brilliantly, furiously, magnificently, tragically, the story of America." - Elle "Heartbreaking." - Esquire "Electrifying." - Entertainment Weekly "Brilliant, propulsive."

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We are so happy that you stopped to check out the launch! It's been a long time coming and we're jumping for joy that today is the day. Lots to talk about, but for now I just want to thank-you for taking a moment to stop by.

I suggest scoopin' some of the Medicine Florals asap because I think they're going to go quickly!

Wild Blessings,

Angel & Alex

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We are so happy that you stopped to check out the launch! It's been a long time coming and we're jumping for joy that today is the day. Lots to talk about, but for now I just want to thank-you for taking a moment to stop by.

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Native Fashion Accessories | Copper Canoe Woman

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Copper Canoe Woman creates modern First Nations jewelry infused with ancestral elegance and strength.

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Authentic indigenous wearable art by Gitx̱san/Nisga'a artist Jaimie Davis

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Authentic northern art | Unorthodox Yukon | Downtown Whitehorse

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unorthodox Yukon is a thoughtfully curated tiny shop of colourful and fun items - all designed and/or made in the Yukon, Northwest Territories, Nunavut and British Columbia. unorthodoxYukon.com

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Urban Native Era

We are an Indigenous-owned brand focused on Indigenous visibility through Fashion & Design.

SPRING / SUMMER

YOU ARE ON NATIVE LAND

The Spring & Summer '22 collection consists of new tees, headwear, and accessories. This season we introduce the first of many variations of our 'You Are On Native Land' design. The California Poppy will serve to compliment the timeless statement.

SHOP COLLECTION SHOP ALL

Brand new

SOVEREIGN COLLECTION

SOVEREIGN is a 10-item fashion collection that communicates a deep concept reinterpreting the traditional definition of sovereignty. The collection features items ranging from an oversized plaid flannel to high fashion long sleeve tees to a fine-detailed custom print silk scarf and more. Intention in fabric quality, eco-conscious priorities & inclusive representation in marketing sets the stage for SOVEREIGN's impact in Indigenous fashion and Los Angeles fashion communities.

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Urban Native Era brings Indigenous visibility through fashion & design.

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Tashina Lee Emery Designs is a one woman operation fashioning one-of-a-kind jewelry straight from a small Upper Peninsula Reservation. Tashina creates contemporary aesthetics influenced by her own indigenous roots, the natural world, and a fascination of

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multidisciplinary visual artist

Artist Statement

my practice traverses traditional Indigenous knowledge systems. Questions I investigate are: how Indigenous knowledge systems connect our identity, culture, life practice to our surroundings? within these investigations I pose questions of our continuous cultural evolvement through material-reality.

generational knowledge

is at the forefront of these investigations. connecting me to my past, helping me find meaning in my presence as I look towards the future generations. I create art through these traditional art practices, thru meditation and spiritual material imbuement of my art, this brings me a sense of bringing power back into my own being.

Interweaving these various types of crafts I want to create a new visual language. A language which preserves tradition and creates a discourse, which is for people question their own preconceptions of native american art & craft.

Bio

Mona Cliff is a multidisciplinary indigenous visual artist, she explores the subject of contemporary Native American identity and culture through her use of traditional Native crafting methods such as seed bead embroidery and fabric applique. Mona has embarked on a new series of regalia which explores the concept of native futurism. Past/Presence/Future is ongoing work in which Cliff creates new forms of regalia by applying Beadwork & sewing applique which are forms that have been a primary foundation of her artist practice.

Mona acquired a B.F.A in Printmaking from Cornish College of the Arts in Seattle, WA. After graduating Mona pursued beadwork as a way to Re-indigenize her art practice after a European based art education. She learned bead embroidery and sewing from her grandmother and continued creating regalia for ceremonial purposes for the past 20 years. Honoring native culture, She has continued to work on her art combining contemporary subject matters with indigenous methods of crafting. Mona pursues the concepts of generational knowledge while exploring other topics such as native futurism and identity. Her beadwork is included in the traveling exhibit The World of Frida, exhibited in the U.S for the next 3 years. Her recent work of a beaded QR code was included in an exhibit at the Abrons Art Center in NYC. Mona has recently been awarded and concluded a year long public art grant through Art Place America and the Lawrence Arts Center in which she focused on community public art. her public art focused on bringing visibility to the local Indigenous community. through art & celebration of Native American culture and community.

Mona Cliff was born in Prescott, AZ and raised partially in Portland, OR. She then lived with her father & brother for 10 years in Eastern Washington . Mona is married and has 3 children ages 10, 11& 13 years old. She currently resides in Lawrence, Kansas. Mona is an enrolled member of the Gros Ventre tribe (A'aninin/Nakota Nations) of Ft. Belknap, MT

​Cornish College of the Arts

National Museum of the American Indian, Cultural Resource Center

CV

Natives NOW

Rebuilding East 9th St project

rebuilding east 9th st project funded by ArtPlace America, Lawrence Arts Center supported by East Lawrence Neighborhood Associations

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Contemporary Indigenous Art | Mona Cliff

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multidisciplinary visual artist Artist Statement my practice traverses traditional Indigenous knowledge systems. Questions I investigate are: how Indigenous knowledge systems connect our identity, culture, life practice to our surroundings? within these investigations I pose questions of our continuous cultural evolvement through material-reality. generational knowledge is at the forefront of these investigations.

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Matika has visited members of over 300 sovereign nations throughout 40 states, from Tlingits in Alaska to the Pimas in Arizona, Pomos in California to Wampanoags on Cape Cod. Through her lens, we are able to see the diversity, vibrancy, and realness of Indian Country, and in seeing, challenge and su…

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Savage Rose Earrings

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Tansi!

Savage Rose earrings are Indigenous designed and crafted. Each set is one-of-a-kind in its style and considered wearable art. Hours of careful work and ceremony go into the making of every set. Be prepared to "lead with your earrings."
NOTICE:
Thank you for your business in 2021. The website will no remain closed until 2022 or when I am ready to take orders again.
If you purchased something from the website on October 24/25th, please keep an eye out for an email from savageroseearrings@ gmail.com by the end of the week with additional information and steps.
Due to demand and limited access to help I am no longer working under deadlines. We will do our best to complete your order as quickly as possible. All custom orders are subject to an additional fee of $50.00, which is added to the current price of the style. This is not in addition to the price you see on the website. If you order several earrings at once, I will ship them once the final set is complete.

HOW TO:

Click on the box below for access to the sale during the time stated above. This action will not work until I unlock the page.

Tip: Start with one set because this website does not hold items sitting in your cart. If another customer's payment goes through first it will no longer be available to you even if it's in your cart if that was the last spot.

Also, make sure you review the "Review and Purchase" portion of the Checkout page. There are no refunds, returns or exchanges. Reselling is not permitted.

Earrings that arrive damaged will be fixed and returned as quickly as possible. However, damages must be reported the same day the package is received by the customer. The customer is responsible for all costs associated with providing an incorrect or incomplete address. You are also responsible for reporting a change in address before I ship your item.

Thank you!

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Tansi! Savage Rose earrings are Indigenous designed and crafted. Each set is one-of-a-kind in its style and considered wearable art. Hours of careful work and ceremony go into the making of every set. Be prepared to "lead with your earrings." NOTICE: Thank you for your business in 2021.

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Land Acknowledgement — Duwamish Tribe

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Boats and boating--Equipment and supplies

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WE ARE STILL HERE. We are the People of the Inside, dxʷdəwʔabš, the Duwamish Tribe. We are the first people of Seattle and Greater King County.

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Land Tax in what's currently known as Maryland

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Land Tax in what's currently known as Maryland

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Cedarville Band Projects (piscatawayindians.com)

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LandBackProject

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From 1774 until about 1832, treaties between individual sovereign American Indian nations and the U.S. were negotiated to establish borders and prescribe conditions of behavior between the parties. The form of these agreements was nearly identical to the Treaty of Paris ending the Revolutionary War between the U.S. and Great Britain. The negotiations ended in a mutually signed pact which had to be approved by the U.S.Congress. Non-tribal citizens were required to have a passport to cross sovereign Indian lands.

From 1832 until 1871, American Indian nations were considered to be domestic, dependent tribes. Negotiated treaties between tribes and the U.S. had to be approved by the U.S. Congress.

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The way to uphold, acknowledge the treaties, and that you are on Stolen Land, is to find out who's land you are on, First.

Reach out to that community to ask them what YOU can do to acknowledge the wrongs done to them and how YOU can uphold the treaties made with their Nation.

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LandBackProject ​ From 1774 until about 1832, treaties between individual sovereign American Indian nations and the U.S. were negotiated to establish borders and prescribe conditions of behavior between the parties. The form of these agreements was nearly identical to the Treaty of Paris ending the Revolutionary War between the U.S.

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Sogorea Te' Land Trust is an urban Indigenous women-led land trust that facilitates the return of Indigenous land to Indigenous people.

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Sogorea Te' Land Trust is an urban Indigenous women-led land trust that facilitates the return of Indigenous land to Indigenous people.

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Homepage - The Sogorea Te Land Trust (sogoreate-landtrust.org)

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THE EAST BAY IS TRADITIONAL LISJAN OHLONE LAND.

Sogorea Te' Land Trust cultivates rematriation.
Sogorea Te' calls on us all to heal and transform the legacies of colonization, genocide, and patriarchy and to do the work our ancestors and future generations are calling us to do.

Shuumi Means Gift in Chochenyo.
The Shuumi Land Tax is an invitation to support the vital work of the Sogorea Te' Land Trust, a small step towards acknowledging the history of genocide on this land and contributing to its healing. GIVE SHUUMI

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Sogorea Te' Land Trust cultivates rematriation.Sogorea Te' calls on us all to heal and transform the legacies of colonization, genocide, and patriarchy and to do the work our ancestors and future generations are calling us to do. Shuumi Means Gift in Chochenyo.

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Land Tax in what's currently known as Seattle

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Land Tax in what's currently known as Seattle

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Duwamish Tribal Services - Real Rent Duwamish (networkforgood.com)

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Support Duwamish Tribal Services through Monthly Giving

Become a Real Renter today!

100% of Real Rent goes to the non-profit, Duwamish Tribal Services, run by the Duwamish Tribe. The mission of Duwamish Tribal Services, Inc. is to promote the social, cultural, political and economic survival of the Duwamish Tribe, to revive Duwamish culture, and to share our history and culture with all peoples.

Visit the DTS website for more information http://www.duwamishtribe.org

Paying monthly rent acts to uplift the Duwamish Tribe as First Peoples of Seattle in the face of the U.S. government refusing to honor the Point Elliott Treaty of 1855. Descendants of European settler families continue to benefit greatly from the resources of the land incorporating the city we know as Seattle. Those of us who are not from the tribes of these lands might benefit in different ways from being here, whether we live, work, or visit this beautiful place. As guests to this land, we can create a story of equity and action instead of being complicit in dishonoring the treaties. Often people think of treaties as ancient history, but we know from our Duwamish friends that this story continues to impact all of us. This land has a story. What role will you play?
The Duwamish Solidarity Group is part of the Coalition of Anti-Racist Whites (CARW) and first met in 2009 as a space for folks working towards racial justice while partnering with the Duwamish Tribe (Dkhw'Duw'Absh). We work to support and develop authentic relationships with each other and with the Duwamish People in ways they determine best achieve justice and community. Contributions made through Real Rent to Duwamish Tribal Services, a 501(c)(3) organization registered with the State of Washington and the IRS, are tax-deductible.

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Support Duwamish Tribal Services through Monthly Giving 100% of Real Rent goes to the non-profit, Duwamish Tribal Services, run by the Duwamish Tribe. The mission of Duwamish Tribal Services, Inc. is to promote the social, cultural, political and economic survival of the Duwamish Tribe, to revive Duwa...

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American Indians / Indigenous Peoples / Native Nations - Social Justice Books

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This list is by Debbie Reese of American Indians in Children's Literature (AICL). AICL provides critical perspectives and analysis of indigenous peoples in children's and young adult books, the school curriculum, popular culture, and society.

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Home Page | National Museum of the American Indian (si.edu)

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Home Page | National Museum of the American Indian

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The NMAI fosters a richer shared human experience through a more informed understanding of Native peoples.

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Duwamish Longhouse Store — Duwamish Tribe

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Duwamish Longhouse Store - Duwamish Tribe

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Help us keep the Longhouse going by patronizing our shop! The Longhouse Store is open to visit, and online orders are available to be picked up. Thank you for helping to keep the only standing Longhouse in the city of Seattle open! #SupportNativeBusiness

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Book: An Afro-Indigenous History of the United States

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Book: An Afro-Indigenous History of the United States

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Beacon Press: An Afro-Indigenous History of the United States

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The first intersectional history of the Black and Native American struggle for freedom in our country that also reframes our understanding of who was Indigenous in early America

Beginning with pre-Revolutionary America and moving into the movement for Black lives and contemporary Indigenous activism, Afro-Indigenous historian Kyle T. Mays argues that the foundations of the US are rooted in antiblackness and settler colonialism, and that these parallel oppressions continue into the present. He explores how Black and Indigenous peoples have always resisted and struggled for freedom, sometimes together, and sometimes apart. Whether to end African enslavement and Indigenous removal or eradicate capitalism and colonialism, Mays show how the fervor of Black and Indigenous peoples calls for justice have consistently sought to uproot white supremacy.

Mays uses a wide-array of historical activists and pop culture icons, "sacred" texts, and foundational texts like the Declaration of Independence and Democracy in America. He covers the civil rights movement and freedom struggles of the 1960s and 1970s, and explores current debates around the use of Native American imagery and the cultural appropriation of Black culture. Mays compels us to rethink both our history as well as contemporary debates and to imagine the powerful possibilities of Afro-Indigenous solidarity.

About the Series

Beacon Press's ReVisioning History series consists of accessibly written books by notable scholars that reconstruct and reinterpret US history from diverse perspectives.

"Nuanced and illuminating, this book is a worthy addition to a remarkable series."
- Booklist

"This book reveals uncomfortable truths about the dehumanizing legacies of both capitalism and colonialism while forging a path of reconciliation between the Black and Native communities. Mays offers a solid entry point for further study. An enlightening reexamination of American history."
- Kirkus Reviews

"Accessible and informative . . . Mays's colloquial voice enlivens the often-distressing history . . . This immersive revisionist history sheds light on an overlooked aspect of the American past."
- Publishers Weekly

"Only twenty years ago, Kyle Mays's voice wouldn't even have passed through academia's and media's gatekeepers. The fact that a voice like this can be heard today and tell his own story is unexpected great news for America . . . and it's just the beginning."
-Raoul Peck, director of I Am Not Your Negro and Exterminate All the Brutes

"Framed as an answer to questions in Mays's life as well as his scholarship, this is a startlingly ambitious and deeply engaging study. Refusing to separate two sprawling, interconnected stories but respecting the integrity of each, Mays changes also the whole story of US whiteness as a system of thought and power. A perfect book to be read in classes or given to friends who want to understand the mess we are in and the resources of those who resist."
-David Roediger, author of How Race Survived US History

"This is a bold and original narrative that is required reading to comprehend the deep historical relationship between the Indigenous peoples who were transported from Africa into chattel slavery and the Indigenous peoples who were displaced by European settler colonialism to profit from the land and resources, two parallel realities in search of self-determination and justice."
-Roxanne Dunbar-Ortiz, author of An Indigenous Peoples' History of the United States

"A bold, innovative, and astute analysis of how Blackness and Indigeneity have been forged as distinct yet overlapping social locations through the needs of capital, the logic of the nation-state, and the aims of US empire. While we know that slavery and settler colonialism are intricately linked, Kyle Mays uniquely demonstrates that the afterlives of these two institutions are also linked. They provide the land, bodies, and capital for 'newer' systems of bondage to flourish, such as mass incarceration. You will never think of the peoples' history the same way after reading An Afro-Indigenous History of the United States."
-Robin D. G. Kelley, author of Freedom Dreams: The Black Radical Imagination

"Dr. Mays brilliantly makes accessible the knowledge of how Native, Black, and Afro-Indigenous communities, under the oppressive projects of settler colonialism and white supremacy, have navigated points of tension and harm, while simultaneously revealing instances when we've resisted by way of solidarity and allyship. Ultimately, he reminds us that both the 'Indian problem' and the 'Negro problem' are, in fact, a white supremacist problem."
-Melanin Mvskoke, Afro-Indigenous (Mvskoke Creek) activist

Author's Note

INTRODUCTION
Afro-Indigenous History

CHAPTER ONE
Indigenous Africans and Native Americans in Prerevolutionary America

CHAPTER TWO
Antiblackness, Settler Colonialism, and the US Democratic Project

CHAPTER THREE
Enslavement, Dispossession, Resistance

CHAPTER FOUR
Black and Indigenous (Inter)Nationalisms During the Progressive Era

CHAPTER FIVE
Black Americans and Native Americans in the Civil Rights Imagination

CHAPTER SIX
Black Power and Red Power, Freedom and Sovereignty

CHAPTER SEVEN
Black and Indigenous Popular Cultures in the Public Sphere

CHAPTER EIGHT
The Matter of Black and Indigenous Lives, Policing, and Justice

CONCLUSION
The Possibilities for Afro-Indigenous Futures

POSTSCRIPT
Sovereignty and Citizenship: The Case of the Five Tribes and the Freedmen

Acknowledgments
Notes
Photo Credits
Index

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"Representation and Black & Hip Hop Culture in Reservation Dogs," Ethnomusicology Review, piece on FX series Reservation Dogs

"The ways Afro-Indigenous people are asked to navigate their communities," High Country News, Q&A

"Indigenous Peoples' Day: Black-Indigenous Youth Advancing Social Justice | Youth in Action," National Museum of the American Indian, recording of panel event

"Young, Black Native activists say it's time to appreciate Indigenous diversity," NPR, write-up about National Museum of the American Indian panel event

"Buzz Books Fall/Winter Preview: Nonfiction Part 2," Publishers Marketplace, book included in Buzz Books Fall/Winter nonfiction preview

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the first intersectional history of the black and native american struggle for freedom in our country that also reframes our understanding of who was indigenous in early america

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An Afro-Indigenous History of the United States

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The first intersectional history of the Black and Native American struggle for freedom in our country that also reframes our understanding of who was Indigenous in early America Beginning with pre-Revolutionary America and moving into the movement for Black lives and contemporary Indigenous activism, Afro-Indigenous historian Kyle T.

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The Heritage Center - Gift Shop (redcloudschool.shop)

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The Red Cloud Indian School Heritage Center Gift Shop features an extensive collection of porcupine quillwork, beadwork and a variety of Northern Plains art for sale.

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We are a small Indigenous owned family business

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We are a small Indigenous owned family business

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Bineshi Ikwewag (bineshi-ikwewag.com)

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Indigenous Inspired Art, Fashion, Jewelry, & Accessories

We are a small indigenous owned family business.

Indigenous Contemporary Ribbon Pants

Amari makes contemporary ribbon pants with different cotton calico fabrics with rows of ribbon with added accents of lace, pom poms, or fringe. Amari also makes beaded earrings & accessories.

Contemporary Indigenous Jewelry

Uniquely crafted Indigenous inspired earrings, necklaces, & jewelry sets. Made with fuse beads with added bling. The look of beads but a lighter feel! Made by artist Angela LaRocque. Angela also draws, paints, and designs graphic art.

Contemporary Fashion Ribbon Skirts

Uniquely made Indigenous fashion ribbon skirts made by artist Margaret Judy Azure. Each skirt is unique and made with different textiles, ribbons, & appliqué. Margaret also sews garments, beads, makes jewelry, makes purses, and sculpts handmade pottery.

BINESHI IKWEWAG

"Thunderbird Women"

Emerging The Past With The Contemporary

Honoring Our Ancestors With Representation In The Present

Pause slideshow Play slideshow

BINESHI IKWEWAG

"Thunderbird Women"

Emerging The Past With The Contemporary

Honoring Our Ancestors With Representation In The Present

Photo credit to Martha Walburger for early summer photographs & Jacob Laducer Photography for summer photo shoot. All other photos by Angela LaRocque.

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We are a small indigenous owned family business. Amari makes contemporary ribbon pants with different cotton calico fabrics with rows of ribbon with added accents of lace, pom poms, or fringe. Amari also makes beaded earrings & accessories. Uniquely crafted Indigenous inspired earrings, necklaces, & jewelry sets.

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https://youtu.be/pV8cR-pdue8

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Blood Quantum - 4 AM [Official Lyric Video]