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Native american policies
Native american rights in usa essay
Native american rights in usa essay
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Suzan Harjo Suzan Harjo is a Native American rights activist, writer, lecturer, and poet from the Hodulgee Muskogee and Cheyenne tribes. She helped recover more than 1 million acres of stolen tribal lands and served as a liaison between the United States Congress and Native American tribes. Suzan acted as the main plaintiff in Harjo v. Pro Football, Inc., the successful lawsuit imploring the Washington Redskins to change their name. Harjo’s victory against the Redskins influenced several more football teams to change their offensive names. ==Childhood and Family== Suzan Shown (later Harjo) was born in El Reno, Oklahoma, on June 2, 1945. Her father was of the Hodulgee Muskogee tribe and her mother was of the Cheyenne.Sonneborn, L. (2007). …show more content…
A to Z of American Indian Women. New York: Facts On File. She grew up on a Muscogee Reserve in eastern Oklahoma near the city of Beggs. She began writing poetry at a young age under the influence of her Muskogee and Cheyenne relatives and the poetic nature of the cultures’ oral histories. Harjo published her first poem at only age 12 in Naples, Italy.
The family lived there when her father was assigned to the North Atlantic Treaty Organization (NATO)’s Allied Forces Southern Europe in the 45th Infantry Division called Thunderbird. She lived there between 1957 and 1961 before returning with her family to New York City.Harjo, 2009 ==Early Activism== In July 1965, Suzan Shown visited New York City’s Museum of the American Indian with her mother. Her mother recognized one of the outfits on display as the clothing she made for her grandfather to be buried in as well as a buckskin dress of a Cheyenne girl with a bullet hole in the belly. Shown’s mother asked her daughter to retrieve the items and bury them properly. Shown contacted the National Congress of American Indians along with religious leaders from the Arapoho, Lakota, and Cheyenne tribes. They met at Bear Butte, South Dakota on June 1967 to discuss how to repatriate items of significant importance, encourage museum reform, protect Native American languages, ancestral sites, and sacred places. They also discussed the idea of a National Museum of the American Indian. In 1978, the American Indian Religious Freedom Act (AIRFA) passed after it was first dreamed up at that meeting in 1967.Weston & Harjo, …show more content…
2010 In the mid-1960s, Suzan Shown met and married her husband, Frank Harjo.Walker, 2014 She also began volunteering at New York City’s WBAI radio station, the first to focus on Native American affairs in a program Suzan Harjo called Seeing Red. The program broadcast from 12am-4am and they talked, played music, and took telephone calls. They allowed Native Americans to vent their concerns in the studio or on air via telephone to several million listeners in New York, California, Texas, and certain other networks in the U.S. and Canada.Weston & Harjo, 2010 ==Washington, D.C. and Congress== Suzan Shown Harjo brought enough Native American tribes together to get the 1978 American Indian Religious Freedom Act passed. In 1974, Suzan Harjo relocated to Washington, D.C., with her husband and infant son after the family suffered a car wreck, an armed robbery, and carbon-monoxide poisoning. She replaced her friend, Richard LaCourse, as the American Indian Press Association’s news director and chief fundraiser. She then joined the National Congress of American Indians as their legislative and communications director. Harjo joined the presidential campaign of Jimmy Carter and acted as a liaison between Carter and Native American leaders. When Carter became U.S. President in 1978, he named Harjo the Liaison and Special Assistant for Indian Legislation. She supported the fishing and hunting rights of Native Americans on traditional lands, contract and voting rights, and religious rights. Her extensive advocacy led to the passing of the 1978 American Indian Religious Freedom Act.Weston & Harjo, 2010 ==National Congress of American Indians== The National Congress of American Indians was formed in 1944 as a nonprofit organization focused on the protecting the rights of Native Americans and Alaska Natives. From 1984-1989, Suzan Harjo served as the NCAI’s Executive Director after leaving her liaison position. She still worked closely with Congress to support Native American rights to native lands. Harjo also focused on education and health care access on the Native American reserves.
She pressured Congress to increase funding of the NCAI’s educational goals while obtaining government documents that discussed the state of Native American assistance programs. Harjo continued her work to repatriate sacred artifacts from museums back to their true owners during this time. She joined together hundreds of other Native American leaders to demand national reform and legislation to protect these items.Weston & Harjo, 2010 Their success resulted in the National Museum of the American Indian Act of 1989 and the Native American Graves Protection and Repatriation Act of 1990.WIMN,
2006 ==The Morning Star Institute== In 1984, Suzan Harjo founded the Morning Star Institute in memory of her husband who just died. She helps lobby and secure the rights and protections for Native American culture, research, and artistic expression. She has returned more than 1 million acres of land to Taos, Lakota, Cheyenne, and several other Native American nations. She extended the statue of limitations for Native Americans to sue against third parties and guaranteed the tax status of Native American tribes.WIMN, 2006 Harjo and her husband attended a Redskins game in 1974 and received verbal abuse from some of the fans due to their Native American heritage. Harjo believed this came from the negative portrayal of Native Americans though the offensive logo. In 1992, Stephen Baird, a lawyer from Minneapolis, contacted Harjo about ending the use of the logo. On September 12, 1992, they filed Harjo et al v. Pro Football, Inc. with the Patent and Trademark Office (PTO) and the Trademark Trial and Appeal Board to demand the cancellation of the Redskins trademark. They won the case unanimously, but Pro Football appealed and won the appeal. On June 18, 2014, the PTO revoked the Washington Redskins registration and they have yet to succeed in an appeal.Walker, 2014 On November 10, 2014, U.S. President Barack Obama awarded Suzan Shown Harjo the Presidential Medal of Freedom for her outstanding successes in protecting Native American lands and civil rights.Schulman, K. (2015, August 12). President Obama Announces the Presidential Medal of Freedom Recipients. The White House, https://obamawhitehouse.archives.gov/blog/2014/11/10/president-obama-announces-presidential-medal-freedom-recipients ==References== ===Bibliography=== Harjo, S. S. (2009). Grace of Water, Focus of Rock. Talking Stick: Native Arts Quarterly, 12(4). http://www.amerinda.org/newsletter/12-4/harjo.html Walker, H. (2014, June 18). Meet The Native American Grandmother Who Just Beat The Washington Redskins. Business Insider. http://www.businessinsider.com/meet-the-native-american-grandmother-who-just-beat-the-redskins-2014-6 Weston, J., & Harjo, S. (2010, December). Suzan Harjo. Cultural Survival. https://www.culturalsurvival.org/publications/cultural-survival-quarterly/suzan-harjo#sthash.GFd1oO9c.dpuf WIMN. (2006, April ). WIMN’s Voices: Suzan Shown Harjo. Retrieved January 31, 2017, from Women in Media and News, http://www.wimnonline.org/WIMNsVoicesBlog/?author=23&profile ===Footnotes=== [[Category: Civil Rights]] [[Category: Native American]] [[Category: Writer]]
Whitney Battle-Baptiste, the author of Black Feminist Archaeology creates the framework of this book because as a Black woman who is interested in race, gender, and cultural views, believes that too often in mainstream archaeological theory, Black culture and the experiences of Black women and our families are overlooked and dismissed. Dr. Baptiste states her explanation on how joining Black Feminist Theory and archaeology in her projects provides a way to open a discussion between archaeologists, which is her intent. It also shows that “when archaeologists critically engage with a dialogue about the intersectionality of race and gender, we begin to see the deeper forms of oppression and how they affect the lives of marginalized populations.”.
Shoemaker, Nancy. “ Native-American Women in History.” OAH Magazine of History , Vol. 9, No. 4, Native Americans (Summer, 1995), pp. 10-14. 17 Nov. 2013
Did you know that in 1960, Betye Saar collected pictures of Aunt Jemima, Uncle Tom, and Little Black Sambo including other African American figures in areas that are also invalid with folk culture and advertising? Since, Saar collected pictures from the folk cultures and advertising she also makes many collages including assemblages, changing these into social protest statements. When her great-aunt passed away, Saar started assembling and collecting memorabilia from her family and created her personal assemblages which she gathered from nostalgic mementos of her great aunt’s life.
Sonneborn, Liz. A to Z of Native American Women. New York: Facts on File, 1998.
...d Native Americas in a negative light, such as Carl Wimer’s Abduction of Daniel Boone’s Daughter, George Caleb Bingham’s Concealed Enemy, and Horatio Greenough’s The Rescue. These two paintings and statue in particular should be included because they depict the views of people in that era. The view of Native Americans was that of savagery. In the painting by Wimer the woman is depicted a fair skinned maiden, due to the white dress who is being brutishly taken away. The statue by Greenough, which depicts a man protecting his family from a savage Native American, was outside of the United States Capital for nearly a hundred years before it was taken down. These views of indigenous people during the 19th century have lasting impacts on our country. It is our job to tell the real story of what happened to the Native Americans as victims of our view of manifest destiny.
Significantly, Welch deconstructs the myth that Plains Indian women were just slaves and beasts of burden and presents them as fully rounded women, women who were crucial to the survival of the tribal community. In fact, it is the women who perform the day-to-day duties and rituals that enable cultural survival for the tribes of...
“Skeletons in the Closet”, written by Clara Spotted Elk, is a well-built argument, but it can be enhanced to become immensely effective. Firstly, Elk’s position is effective in obtaining her purpose and connecting her audience to it, because she includes a broad scope and background of the problem in the first few paragraphs. She describes the amount of Indian skeletons preserved and contained by American museums, through the use of data and statistics. For instance, Elk states: “we found that 18,500 Indian remains…are unceremoniously stored in the Smithsonian’s nooks and crannies” (13-15). By using this data, the background of the argument is illustrated to assist the audience in understanding her argument. Now, by knowing this statistic, readers can connect with Elk and her assertion, since we realize that there are plenty of skeletons that
In Natasha Trethewey’s poetry collection “Native Guard”, the reader is exposed to the story of Trethewey’s growing up in the southern United States and the tragedy which she encountered during her younger years, in addition to her experiences with prejudice. Throughout this work, Trethewey often refers to graves and provides compelling imagery regarding the burial of the dead. Within Trethewey’s work, the recurring imagery surrounding graves evolves from the graves simply serving as a personal reminder of the past to a statement on the collective memory of society and comments on what society chooses to remember and that which it chooses to let go of.
In comparison to other slaves that are discussed over time, Olaudah Equiano truly does lead an ‘interesting’ life. While his time as a slave was very poor there are certainly other slaves that he mentions that received far more damaging treatment than he did. In turn this inspires him to fight for the abolishment of slavery. By pointing out both negative and positive events that occurred, the treatment he received from all of his masters, the impact that religion had on his life and how abolishing slavery could benefit the future of everyone as a whole; Equiano develops a compelling argument that does help aid the battle against slavery. For Olaudah Equiano’s life journey expressed an array of cruelties that came with living the life of an
Cherokee Indians “Memorial of Protest of the Cherokee Nation, June 22, 1836” in The Cherokee Removal: A Brief History with Documents, ed. Theda Perdue and Michael D. Green (Boston: Bedford/St. Martin’s, 2005), 87
There has been a lot of controversy regarding human remains and the field of archaeology for some time. The Native American Graves Protection and Repatriation Act (NAGPRA) protect the Native American’s rights over their human remains and cultural items. Proposed by the Morris Udall, former Congress Member for Arizona second District, NAGPRA was passed by the Congress in November 1990. The congress’ intention was to facilitate the repatriation of the Native Americans skeleton and cultural remains that were held in museums and federal agencies. In compliance with the Act, anthropologists returned several skeletal remains that were conserved in their study laboratories and museums to the respective Native tribes. In 1998, for example, the University of Nebraska repatriated over 1702 cultural artifacts to the affiliated Native Americans (Niesel 1). This was a significant blow to the scientific and anthropology studies as it marked the loss of necessary resources in unraveling the development of the human being.
The United States Government was founded on the basis that it would protect the rights and liberties of every American citizen. The Equal Protection Clause, a part of the Fourteenth Amendment to the U.S. Constitution, provides that “no state shall deny to any person within its jurisdiction the equal protection of the laws”. Yet for hundreds of years, the US government and society have distressed the Native American people through broken treaties, removal policies, and attempts of assimilation. From the Trail of Tears in the 1830s to the Termination Policy in 1953, the continued oppression of American Indian communities produced an atmosphere of heightened tension and gave the native peoples a reason to fight back. In 1968, Clyde Bellecourt, Dennis Banks, and Russell Means founded the American Indian Movement to address issues concerning the Native American community and tackle the situation and position of Native Americans in society. Over the next few decades, the movement led to a series of radical protests, which were designed to raise awareness to the American Indians’ issues and to pressure the federal government to act on their behalf. After all of the unfair and unjust policies enacted by the U.S. government and society, all of the American Indian Movement’s actions can be justified as legitimate reactions to the United States’ democratic society that had promised to respect and protect their people and had failed to do so.
The Native American Grave Protection and Repatriation Act was signed into law on November 1990 by President George Bush. This legislation is the result of decades of effort by American Indians to protect the burial sites of their ancestors against grave desecration and to recover the remains of ancestors and sacred cultural objects in the possession or under the control of federal agencies and museums. In November 1993, museums holding certain Native American artifacts were required to prepare written summaries of their collections for distribution to culturally affiliated tribes. In November 1995, museums were required to prepare detailed inventories of their Native American collection. This act is historically significant because it represents a fundamental change in social attitudes toward Native people by museum curators, the scientific community, and Congress. Congress attempted to strike a balance between the interest in scientific examination of skeletal remains and the recognition that Native Americans have a religious and spiritual reverence for the remains of their ancestors (4).
Sali Herman is an Australian artist, although born in Switzerland. He painted the painting “Near the Docks” in 1949.
The Crazy Horse monument is important to the United States not only for continuing the Native American Culture, sharing their beliefs, building pride within their Nations, but in supporting their communities. The Crazy Horse Memorial is not only a fascinating monument but an essential NDN (Native term for “Indian”) institution, in a time when it is needed most. The Crazy Horse Monument is privately funded by donations and revenue that the Monument has raised over the last 64 years, through the gift shops and included Museum. It gives NDN’s pride again in NDN’s socially, culturally, ethnically, as strong people, it educates and empowers. Sharing what it means to be NDN, not just in the Indian Nation communities, but with Anglo-Americans and the world.