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Treuer - Everything You Wanted to Know About Indians But Were Afraid to Ask

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Treuer Everything You Wanted to Know About Indians But Were Afraid to Ask
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Politics: -- What is sovereignty? -- Why do Indians have reservations? -- Why isnt being American enough?-why do Indians need reservations today? -- Why do Indians have treaty rights?-what other rights do they have that differ from most people? -- What is allotment? -- Why does my land have clouded title? -- Is something being done about clouded title? -- If tribes had hereditary chiefs, how come there is a democratic process in place for selecting tribal leaders in most places today? -- Whats the Indian Reorganization Act? -- What are the Minnesota Chippewa Tribe and the Great Lakes Inter-Tribal Council? -- Why do so many Indians live in urban areas today?-what is relocation? -- What is termination? -- Why do Indians have their own police and courts in some places? -- Why does the FBI investigate murders on some reservations? -- Why do state law enforcement agencies investigate murders on some other reservations?-what is public law 280? -- Dont tribes ever investigate murders on Indian land themselves? -- Do Indians face racial profiling from law enforcement? -- Should Leonard Peltier be freed? -- Is AIM good or bad? -- What is the Indian Child Welfare Act? -- What is blood quantum, what is tribal enrollment, and how are they related? -- How has tribal enrollment affected you personally? -- How come some tribes ban the use and sale of alcohol? -- Is there a solution to substance abuse in Indian country? -- Do all Indians have drinking problems? -- Why is there so much concern about mascots? -- Why dont tribes do more to support language and culture? -- Why are Indian politics often such a vipers pit? -- Are tribes getting better? -- Why do Indians have so many kids? -- I heard that a lot of Indians serve in the US military-how do they reconcile their service with the fact that the US Army killed so many of their people? -- How do Indians feel about the use of Geronimo as the code name for Osama Bin Laden? -- Economics: -- Do Indians get a break on taxes, and if so, why? -- Do Indians get a break on license plates? -- Why should Indians be eligible for welfare if they are not taxed the same way as everyone else? -- Are all Indians living in extreme poverty? -- Are all Indians rich from casinos? -- How has casino gambling affected Indian communities? -- How have per capita payments affected Indian communities? -- What is the future of Indian gaming? -- What should tribes be doing to improve the economic condition of their citizens? -- Education: -- What were federal residential boarding schools? -- How come 50 percent of Indians are flunking their state-mandated tests in English and math? -- Is there anything that works in the effort to bridge the achievement gap? -- How does No Child Left Behind affect Indian country? -- Do all Indians have a free ride to college? -- Perspectives: Coming To Terms And Future Directions: -- Why are Indians so often imagined rather than understood? -- As a white person, I dont feel privileged-so what do Indians mean by that term? -- Why dont tribes solve their own problems? -- All these problems are not my fault-why should I be asked to atone for the sins of my ancestors? -- Is there anything wrong with saying that some of my best friends are Indians? -- Is there something wrong with saying that my great-grandmother was a Cherokee princess? -- I might have some Indian ancestry-how do I find out? -- Why is that picture End of the Trail so popular in Indian country? -- Regarding casinos and treaty rights, Im not racist, but it doesnt seem fair to me-whats wrong with that line of thinking? -- Im not racist, but it all happened in the past-why cant Indians just move on? -- Why do Indian people often seem angry? -- Do Indians ever work together? -- What are some good books to read about Indians? -- Are there any good Indian movies? -- Have you ever been the object of direct racial discrimination? -- Youre testament to your race-how did you turn out so good? -- How can I learn more? -- Conclusion: Finding Ways To Make A Difference: -- How can I help? -- Acknowledgments -- Recommended reading -- Notes -- Index -- Illustration credits.;What have you always wanted to know about Indians? Do you think you should already know the answers -- or suspect that your questions may be offensive? In matter-of-fact responses to over 120 questions, both thoughtful and outrageous, modern and historical, Ojibwe scholar and cultural preservationist Anton Treuer gives a frank, funny, and sometimes personal tour of whats up with Indians, anyway.;Introduction: Ambassador -- Terminology: -- What terms are most appropriate for talking about North Americas first people? -- What terms are not appropriate for talking about North Americans first people? -- What terms are most appropriate for talking about each tribe? -- How do I know how to spell all these complicated terms? -- What term is most appropriate-nation, band, tribe, or reservation? -- What does the word powwow mean? -- How can I find out the meaning of the place names around me that come from indigenous languages? -- History: -- How many Indians were in North and South America before contact? -- When did Indians really get to North America? -- Why does it matter when Indians got here? -- What do Indians say about their origins? -- Who else made it here before Columbus? -- Did Native Americans scalp? -- Did Indians practice polygamy?-do they now? -- What are native views about homosexuality? -- How was gender configured in native communities? -- Do indigenous people in Canada get treated more fairly by their government than those in the United States? -- What is the real story of Columbus? -- Why does getting the Columbus story right matter? -- What is the real story of Thanksgiving? -- What is the real story of Pocahontas? -- When did the US government stop making treaties with Indians and why? -- Why do some people use the word genocide in discussing the treatment of Indians? -- Religion, Culture & Identity: -- Why do Indians have long hair? -- Do Indians live in teepees? -- What is fasting and why do Indians do it? -- What are clans and do all Indians have them? -- Where are the real Indians? -- What does traditional mean? -- Arent all Indians traditional? -- Why is it called a traditional Indian fry bread taco? -- What is Indian time? -- What are Indian cars? -- I thought that Indians have a strong sense of ecological stewardship, so why do I also see a lot of trash in some yards? -- Do Indians have a stronger sense of community than non-Indians? -- What is Indian religion? -- Why do Indians use tobacco for ceremonies? -- It seems like Indians have a deeper spiritual connection than in many religious traditions. Is that true? -- What are some of the customs around pregnancy and childbirth? -- What are naming ceremonies? -- Can a nonnative person get an Indian name? -- What are coming-of-age ceremonies? -- How come everyones laughing at a traditional Indian funeral? -- Do they charge for participation in native ceremonies? -- What is a sweat lodge? -- Do Indians still get persecuted for their religious beliefs? -- Powwow: -- What is a powwow? -- What do the different styles of dance mean? -- Why are 49 songs sung in English? -- How come they have a prize purse at powwows? -- Can white people dance at powwows? -- Do women sing at powwows? -- What is the protocol for gifts at powwows? -- Tribal Languages: -- How many tribal languages are spoken in North America? -- Which ones have a chance to be here a hundred years from now? -- Why are fluency rates higher in Canada? -- It seems like tribal languages wont give native people a leg up in the modern world-why are tribal languages important to Indians? -- Why should tribal languages be important to everyone else? -- What are the challenges to successfully revitalizing tribal languages? -- When were tribal languages first written down? -- Many tribal languages were never written-why do they write them now? -- Why is it funnier in Indian? -- How do tribal languages encapsulate a different world view?

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Everything You Wanted
to Know about Indians

Everything

You Wanted
to Know about

INDIANS

But Were Afraid to Ask

Anton Treuer

Everything You Wanted to Know About Indians But Were Afraid to Ask - image 1

Borealis Books is an imprint of the Minnesota Historical Society Press.

www.mhspress.org

2012 by the Minnesota Historical Society. All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission, except in the case of brief quotations embodied in critical articles and reviews. For information, write to Borealis Books, 345 Kellogg Blvd. W., St. Paul, MN 55102-1906.

The Minnesota Historical Society Press is a member of the Association of American University Presses.

Manufactured in the United States of America

10 9 8 7 6 5 4 3 2 1

Picture 2 The paper used in this publication meets the minimum requirements of the American National Standard for Information SciencesPermanence for Printed Library Materials, ANSI Z39.481984.

International Standard Book Number
ISBN: 978-0-87351-861-1 (paper)
ISBN: 978-0-87351-862-8 (e-book)

Library of Congress Cataloging-in-Publication Data

Treuer, Anton.

Everything you wanted to know about Indians but were afraid to ask / Anton Treuer.

p. cm.

Includes bibliographical references.

ISBN 978-0-87351-861-1 (pbk. : alk. paper) ISBN 978-0-87351-862-8 (ebook)

1. IndiansHistory. 2. IndiansSocial life and customs. 3. Indians in popular culture. I. Title.

E77.T795 2012

909.0491411dc23

2011053026

For Isaac,
with high hopes that the world
in which you raise your children will be
kinder and more understanding
than this one

Introduction: Ambassador

Be who you are and say what you feel, because those who mind dont matter and those who matter dont mind.

ATTRIBUTED TO DR. SEUSS

INDIANS. They are so often imagined, but so infrequently well understood.

I grew up in a borderland. My family moved a couple times, but we usually lived on or near the Leech Lake Reservation in northern Minnesota. I went to school in the nearby town of Bemidji with plenty of other native kids and many more whites. The towns racial composition has changed a lot since then, but in the 1970s and 1980s, it was all whites and Indians. Although the town is surrounded by the three largest reservations in Minnesota (in geographic size and population), the two worlds rarely interacted. The school took kids on field trips to Minneapolis, 225 miles away, rather than to the neighboring native communities. But Indians could be terrifying to members of the white community, and when presented with angry looks and few opportunities to safely learn about their neighbors and the first people of the land, they usually just stuck to their imaginings.

That borderland I grew up in was more than an awkward physical nexus of races and communities. It was a divided and confusing place politically, legally, intellectually, and culturally. The tribes maintained their own governments and rarely got involved in the American political process, especially at the local level. And no outsider ever felt like he or she had any authority to ask about, much less comment on or participate in, anything happening on the rez. The web of contradictory jurisdictions and agencies that dealt with criminal affairs and Indian land never made much sense to anyone of any race.

Indians hadnt written many books, and school districts and the general public would never open up to Vine Deloria, Jr., and the few other radical Indians who had actually managed to get anything in print. Most of the elders on the rez had gone to government-run residential boarding schools. Their children (the parental generation of my youth) had developed a serious distrust of the government and educational institutions as a result. Educators and administrators resented the parents absence at school conferences and the truancy issues for many native students, but nobody talked about the bigger issues, which sat like a giant bear in the corner of the room every time the schools and native families interacted. My family and every one of my uncles and aunts harvested wild rice, snared rabbits, and made maple syrup every year, but most of my nonnative peers did not.

Although I had several painful experiences with overt racial discrimination as a young person, I had some great friends in high school. I was truly inspired by my history teacher, Thomas Galarneault, whose lectures and support made a significant contribution to my lifelong interest in education and history. I had encouragement from Marlene Bergstrom in the guidance office. And I was a great student. But the borderland was a bramble on every level. I was tired of the tension, the confusion, and the mean-spirited statements of my peers about drunken Indians. I applied to Princeton University on a whim and surprised everyone, from my peers to my parents and especially myself, when I got in. I had found a way out. Or I thought I had.

I was looking forward to a breath of fresh air and a respite from the borderland of my youth as much as I was to the challenges of a new stage of life. And those years remain some of my most treasured. But I still had a profoundly well-educated Princetonian ask me, Where is your tomahawk? Another time, a woman approached me in the college gymnasium and exclaimed, You have the most beautiful red skin. I was too flabbergasted to respond. I took a friend to see Dances with Wolves and was told, Your people have a beautiful culture. My people come from the Great Lakes rather than the Plains and from the modern age rather than the nineteenth century, but again I had no response. I made many lifelong friends at college, and they supported but also challenged me with questions like, Why should Indians have reservations?

By my junior year I realized I had not escaped the borderland. No matter how far I traveled, the haze engulfed everyone I met. Indians were imagined, not understood. And there was a dearth of resources and opportunities to do anything about it. I wanted to come home.

Homesick though I was, I was not going to be another statistic by dropping out of school. I toughed it out at college but started a quest to learn more about myself. I no longer wanted to run from the borderland: I wanted to understand it better and do something to make it easier for others to traverse.

While at Princeton, I heard that a Comanche medicine woman named Barrett Eagle Bear was coming to New Jersey from Texas to run sweat lodge ceremonies. Hungry for a taste of home, I drove out to the wooded area where she would conduct her ceremony and found, to my great surprise, over fifty naked white people standing in the woods, waiting. One man was holding a staff adorned with a pair of deer antlers and chicken feathers. With great trepidation, I opened the car door. I was immediately approached by a naked white woman, roughly sixty years of age and around 190 pounds. She folded me into a tight embrace, saying, I am so sorry for what my people have done to your people.

Throughout my life, if I have ever thought or said that I had seen it all, I was soon shown something new. Part of me was furious at what looked like a bunch of white people playing Indian. This was not real. I started to question whether Eagle Bear was even Indian for allowing the charade. Part of me wanted to laugh, because anyone who got a hug like that from a naked elder really couldnt do anything else. But as I carefully separated myself from her embrace, I looked at her face. She was filled with genuine remorse, on the verge of tears. Respect was a value deeply embedded in my being from my upbringing and cultural experience. Lines on her face showed the wisdom of age and experience. I couldnt laugh. And I couldnt just yell at her or give her a mean look and drive away. And in a flash, my running from the borderlands and my desire to find a way for others to travel through them brought me an epiphany.

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