Wilma Mankiller

     For my blog, I selected Wilma Mankiller who was interviewed by the group called Leading Native Nations" Native Nations Institute for Leadership, Management, and Policy at the University of Arizona, Tucson, Arizona, September 29, 2008. Her interview discusses many issues related to governance, leadership and the Cherokee Nation for which she was the first female Cherokee Chief of the Cherokee Nation of Oklahoma. The message that Wilma was advocating was a message that included dialogue in the following areas:

( ) Indicates location/time elapsed in video

v  Sovereignty (0)

v  Good native communities (2)

v  Challenges with respect to Cultural, Economic and Social (4)

v  Dispossession (6)

v  Survival (9)

v  Interdependence and community support (11)

v  Natives in politics (Geneva) (16)

v  The profound impact of occupying Alcatraz (18)

v  The Bell Community struggles and accomplishments (20)

v  Self Efficiency (25)

v  Advancement of trial accountability (28)

v  Reformations to Cherokee Nations Constitution (29)

v  Woman advancement in government (33)

v  Leadership and education (35)

v  Listening, consulting and leadership (35)

v  Cherokee Nations History Courses (36)

v  Cherokee Nations Language Revitalization (37)

v  Problem solving within the community (38)

v  Native stereotypes (42)

v  Public perception driving public policy (44)

     This discussion was insightful and intellectually sponsored. The selection of this material for the First Peoples course was specific in nature to indigenous people’s advancement within the United States.

     I believe the website was credible as it provides insight into the life of a primary person. Primary person is with respect to authenticity of the interviewee and her native lineage within the Cherokee Nation. Therefore, it is without question that the source of this interview is credible within academia.

     Using different media types to educate and focus awareness is the primary goal of the Native American Journal Blog. Research and dissemination are the primary drivers. Blogs will also be posted for long periods of time for others to view and make comments on. This is the reason I believe I was asked to share this information within the blogging community rather than the virtual classroom.  

BIBLIOGRAPHY

Wilma Mankiller, Empire State College, Pan Indian Visions of the Future, Week 15, M5 Overview, Learning Activities, Wilma Mankiller Video, Wilma Mankiller: Governance, Leadership and the Cherokee Nation, The University of Arizona, Accessed 08-26-15

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Wilma Mankiller

         I posted another video that I found of Wilma Mankiller and how she speaks of the indigenous people and how they must all become one with the earth and how all must respect all other groups and their struggles also. Stories and rituals of the Native Americans remind them of how important the land is and how one must respect the earth in order to respect themselves. People need to think of the natural wonders of the world. Indigenous people are very devoted to one another and sharing is still important even with all that they have been through. She speaks of the self help movement and interdependence. She speaks of how their rights were disregarded and many fell into troubles such as unemployment, alcoholism and drugs. She also speaks of the indigenous people suffering because their children were taken from them to attend boarding schools far away. She speaks not only of the Native Americans but other indigenous groups around the world such as the people of the rain forest that face the same indignities. Outsiders do not fully understand the indigenous people because of lack of knowledge which causes stereotypes that are harmful to the children. Indigenous people must stand up for themselves in order for others to do the same. They have to prove to people who they really are and what their history really is. She speaks of how many tribes run their own schools, hospitals and such. She also speaks of how people view all Native Americans as the same although each nation has their own culture and background. Each community is unique. Indigenous people, in the future, must look to the past and how they have survived. Then they will know that they can survive the future also.

Wilma Mankiller: Challenges Facing 21st Century Indigenous People

Wilma Mankiller, A true leader

Wilma Mankiller, became the first female ever elected as Principal Chief of the Cherokee Nation of Oklahoma In 1985. I have learned during my Studies of the Cherokee being Warriors and taking a stand against the Americans on numerous occasions. I was initially intrigued with her name “Mankiller” what was the significance? Was it part of her upbringing, did she earn the name to become Chief? As the interview proceeds it is revealed her Grandfather was named ‘Yone’, which meant Bear and subsequently was interpreted as Mankiller.

Wilma spoke in a mild, soft tone and professed her love of the Cherokee people, in describing many of her life experiences in the interview. Having lived from 1945 to 2010 she experienced many effects and the consequences of the US Government actions and laws such as the Dawes and Curtis Acts and the land allotment which displaced many of the Indians and weakened their representation.

Wilma describes her family’s plight as a participant in the Bureau of Indian Affairs relocation program, her family was moved to a housing project in San Francisco, California. It was a point of development for Wilma as it educated her in Life lessons where urban black poor families developed interdependence, responsibility for others in your community in order to live and survive and possibly succeed.

As a young housewife Wilma joined the Indian protest occupation of Alcatraz around 1970.  This involvement provided another important piece of knowledge which helped shape her manner of thinking. She met people with leadership skills who were able to articulate their feelings they had about being Indian and the fundamental rights they earned and conditions under which Indian tribes were living. One of those leaders was Richard Oakes, a Mohawk who was ‘very articulate and very clear about the importance of tribal citizens taking ownership in rebuilding their communities.

Wilma was able to mold those principles amongst some others and earn the vote of the Cherokee Nation and become elected into leadership position as Deputy Chief in 1983 which eventually lead to her assenting to become Chief. Her leadership skills and making the Cherokee Nation become independent of Government dependence reinvigorated the tribe in adding Cherokee language and history to be taught to the children, and new tribal employees to maintain the history and pride in their heritage.

Wilma enjoyed much success as Chief and received many accolades including the Presidential Medal of Freedom from President Bill Clinton in 1998. She impressed me with her demeanor and ability to express herself as a leader showing clear understanding of where her ancestors have been and where she sees them going for the future. She was an established Author telling her story in a book Mankiller a Chief and Her People. A very impressive woman, and no she is not at all a Mankiller.

Sources

The University of Arizona, Indigenous Governance Database Interview, Wilma Mankiller: Governance, Leadership and the Cherokee Nation, 

Remembering Wilma Mankiller; www.Cherokee .org; http://www.cherokee.org/News/Stories/31956.aspxAccessed August 25, 2015 https://nnidatabase.org/video/wilma-mankiller-governance-leadership-and-cherokee-nation 

The Peoples Paths Home Page , Mankiller Receives highest Civilian Honor; Russell Mills Jan 15, 1998 Photo courtesy NBC Newschannel; http://www.yvwiiusdinvnohii.net/Cherokee/News/Jan98/wilma-mankiller-pres.JPG

Mankiller A Chief and Her People; Wilma Mankiller and Michael Wallis, 1993, St. Martins Press, New York, NY Cover

Willma Mankiller’s video shared the past, present and future of Native Americans.   As stated in her video, Mankiller was the first female Chief of the Cherokee.  She led the Cherokee from 1985-1999 and in 1998, received the Presidential Medal of Freedom from then President Bill Clinton, which is the highest award given to a civilian (1).  Mankiller speaks from the heart regarding her first-hand experience with regards to things like land allotment and relocation.  Additionally, she talks about living in poverty within a multicultural setting.

At first I thought this was going to be another well-constructed and organized presentation regarding the trials and tribulations of a living Native American.  Not that I am downplaying the events that took place or the struggles still present for living Native Americans.  However, throughout this course I personally feel like I have been waiting to learn about an Indian leader whose focus is not so much on what has happened in the past but what do we need to do in the future.  Then, Willma Mankiller used the words ownership and accountability.  These are phrases we had yet to hear in our journey through this course and learning about the first peoples of North America.  Anyone can tell that much of Mankiller’s drive is a result of past events but her insight into what needs to take place for Native Americans to achieve whatever goals or accomplishments moving forward was motivating and no doubt one of the reasons she made such a great impact and achieved the recognition she did.

Mankiller talked about Native Americans taking ownership of their lives and not relying on others to fulfill their destiny.  She talked about Native Americans taking ownership of their communities and utilizing all the human resources available.  Coming together as whole, working together and that within their community they have all that they need.

She not only spoke inspirationally about ownership and accountability, she also explained how to do it.  Mankiller touched on the global problems faced by indigenous people on every continent, however, she addressed the point that not everything is a major problem and that larger, seemingly impossible problems, can be broken down into much smaller and digestible tasks that are easily obtainable throw the collaborated efforts of most Native American communities.

This video for me was the perfect resolution for this course.  I knew going into this course that much of what I was going to learn and be exposed to would be, for lack of a better word, depressing.  This video provides the realization that the Native American culture is not lost and that there is hope and a future for Native Americans in America.

 

 

Works Cited:

1. Mankiller, Wilma:  Governance, Leadership and the Cherokee Nation.  September 28, 2008.  <https://nnidatabase.org/video/wilma-mankiller-governance-leadership-and-cherokee-nation>

M5 - Presentation to the United Nations

The source I reviewed was Presentation to the United Nations by Carol Jacobs Cayuga Bear Clan Mother. The article I feel is meant to convey the issues with the environment. She is very concerned for future generations and danger of extinction. She is trying work with the United Nations to solve the environmental crisis. She states, “We know that we, as communities and as a people, are facing an environmental crisis. We know that we do not have the resources to be able to resolve that crisis by ourselves. That is why we are here, seeking partners.” (Jacobs, 1995) She is really put the other issues the natives have aside to try and solve a problem that effects all nations, which is extremely noble.  This is great resource along with the other resources for this module because it shows the passion and fight of the natives. They care so deeply about the land and the future. This article really paints a perfect picture of there priorities. I think this makes a quality academic website because it’s a transcript of what Carol Jacobs speech to the United Nations and really communicates the issue being discussed. I feel the purpose of making a Native American focused journal in blog is to encourage conversation among classmates. It gives each student a public forum to express our opinions and facts about the Native American culture. It’s more than a discussion board, we teach each other about the articles we have read and learn about the articles from others that we have not.

"Presentation to the United Nations July 18, 1995 by Carol Jacobs, Cayuga Bear Clan Mother, Akwesasne Notes, Fall 1995." Presentation to the United Nations July 18, 1995 by Carol Jacobs, Cayuga Bear Clan Mother, Akwesasne Notes, Fall 1995. Web. 13 Aug. 2015. <http://www.ratical.org/many_worlds/6Nations/PresentToUN.html>.

Fishing Rights

                I chose a piece from the Native Times written by Alanna Durkin from the Associated Press. The article concerns tribal sovereignty in the state of Maine and disputes over fishing rights.

                The Penobscot tribe and the Passamaquoddie tribe have had representatives in the state of Maine's legislature since 1823 and 1842 respectively ( they were removed from the House for three decades in the middle of the 20th century).  Representatives of the tribes are not permitted to vote in the House, but can vote on committees and introduce bills into legislation. The two tribe representatives gave up their seats in May 2015, stating that they could not continue to be part of a system that held a "paternalistic attitude" towards them. The tribes and the state of Maine had been disagreeing on the use of fishing quotas for several years. More recently, they had been disagreeing on the use of a fishing net, called a fyke.  The state of Maine had issued an emergency ruling earlier in May banning the use of the specialized net.  The Passamaquoddie tribe stated that they will continue to use them regardless of the ruling.  The Governor also rescinded an executive order that told various state agencies and departments to develop policies recognizing the sovereignty of tribes. A spokesperson for the Governor stated that the relationship between the state and the tribes is one of equals, but the lands and resources owned by the tribes continue to be subject to state laws, and that the tribes were not respecting the interests of the state. Upon the tribes representatives leaving the chamber, several lawmakers followed them in support and joined a rally at the Statehouse Courtyard.  The speaker of the House said he was “surprised and concerned  by their decision and pledged to continue to working with the tribes to ensure their voices are heard in the Legislature." He said they would continue to have a place in the House and that he hoped they would return to reclaim their seats. (Durkin 2015)

Durkin, (2015) Native Times. Tribal Representatives Withdraw From Maine Legislature. Retrieved from: http://www.nativetimes.com/index.php/news/politics/11560-tribal-representatives-withdraw-from-maine-legislature

 

 

 Pictures:

Enchantedlearning.com (2001) Maine. Retrieved on 8/6/2015 from: http://www.enchantedlearning.com/usa/states/maine/

GLEI. (2015) Sampling Fish In Coastal Wetlands. Retrieved on 8/6/15 from: http://glei.nrri.umn.edu/default/fykenet.htm

Wild Rivers Teaching American History Project

When I originally opened the link for Wild River Teaching American history Project I was captivated by the content of a teaching syllabus for the "Federal Indian Policy: Historical Roots and 19th Century Policies" It mirrored most of the subject matter we are covering in our class a very in depth focused view of the History and Policy effects on the Native Americans. I then looked at the other lesson plans and observed the title "Indian Mascots, Symbols and Names in Sports" That is the controversy I wanted to explore!

 

The lesson explains the term Mascot as “a person, animal, or object used as a symbol to represent a group (such as a sports team) and to bring good luck."[1] When associated with sports they state the mascot brings fans pride and team identity.

The following photos are presented for discussion

 [2]

Are the images objectionable, are some more objectionable than others, Why do Native Americans object to the mascots, why do other people object to the mascots?

The following cartoon is used to distinguish perceptions of why Indians may object to mascots.

[3]

 In 1968 a formal effort was began by the National Congress of American Indians (NCAI) who argued

Racism permeated the use of stereotypical and derogatory mascots that depicted Indians as inferior, foolish, and violent and that mocked Natives’ appearances, dress, cultures, and religions. they further argued mascots, either idealized or emphasized comical facial features and "native" dress ranging from body-length feathered (usually turkey) headdresses to more subtle fake buckskin attire and skimpy loincloths. Some teams and supporters displayed counterfeit native objects that included tomahawks, feathers, facial paints, symbolic drums and pipes, as well as used mock-Indigenous behaviors, such as the "tomahawk chop," dances, chants, drumbeating, war-whooping and symbolic scalping[4]

[5] This cartoon was used to demonstrate how Indians felt about the mascots and how people of other nationalities may react if they were depicted or how others may feel if their religious symbolism were to be used. Other questions are: what is the effect of retiring a 30 year old mascot? How come Indians are the only group of people in the US depicted as mascots?

Does the Indian Nation as a whole support the removal of Indian Mascots and if they do not does it minimize the efforts of those who do?

The following you tube clips depict the passion expressed in disagreement and arguments over the contemplation of changing mascot images and the name of Galt High School in California;

https://www.youtube.com/watch?v=X_ncdvRLmmI , [6]

https://www.youtube.com/watch?v=CNSLoKgkuXQ [7]

In the early 1970’s many Universities and Colleges because of pressure from the Native American Community began changing their names or disbanded the use of Indian Mascots. Some persistent efforts took up to 37 years such as the retirement of The University of Illinois at Champagne-Urbana mascot Chief Illiniwek. Many schools use the argument they are honoring the Indian Nations that originally inhabited the land upon which the Universities reside. In 2005 the NCAA took a bold stand and instructed that beginning February 2006

any school with a nickname or logo considered racially or ethnically "hostile" or "abusive" by the NCAA would be prohibited from using them in post-season events. Mascots would no longer be allowed to perform at tournament games. Further, beginning in 2008, band members and cheerleaders would also be barred from using American Indians on their uniforms.[8]

The NCAA did grant an exception to Florida State University citing their unique relationship with the Seminole tribe. The Seminole tribe of Florida has sanctioned the use of the Florida State Logo Chief Osceola and considers it an honor to be associated with the University. However some members of The Seminole Tribe of Oklahoma do not endorse the use of the logo and mascot, or name. [9]

 

 

Many High Schools throughout the nation have changed names, some refuse to do so and some States Minneapolis, California, Colorado, and Wisconsin have introduced legislation to address the issue. Wisconsin’s efforts reduced the number of schools using Indian mascots from 70 to 36.

To complicate matters  in 2010 Stilwell HS in Cherokee Nation unveiled a new mascot “ It has a large head, long black hair in braids and exaggerated American Indian facial features such as a scowl, large nose and bushy eyebrows, and is dressed in a fake buckskin shirt and leggings.” [10] The students selected the mascot as a symbol of the pride in their Indian heritage

In the 1990’s Professional Sports became the focus of use of Native American Mascots .  representatives of teams using Indians argue the following points

·         professional teams are private entities and, therefore, are entitled to use a name, symbol, or mascot of their own choosing;

·         Indian references in sports are actually used in reverence and honor; and

·         Indian references are an important tradition to the fans, so much so that fans would never accept the change.[11]

A comparison is made neither between the Atlanta Braves who in their History were not always the Braves nor always from Atlanta, and the Cleveland Indians. The Braves originated in Boston, Moved to Milwaukee and eventually settled in Atlanta, In 1936 they changed their name from the Braves to the Bees and five years later returned to the Braves and their Indian references. They used the Indian references as a promotion for entertainment purposes. The Cleveland Indians claim their name originated to honor the first American Indian to play Major League baseball  in the 1 late 1800’s. Historians dispute this as they could not verify any of the information. The Indians also changed their name around the early 1900’s to the Naps, but returned to the name Indians after a contest run by a Cleveland newspaper had fans select the name. In the 1940s the symbol of Chief Wahoo appeared in A Cleveland newspaper as a caricature and was adopted as a symbol of the team and worn on their sleeves.

[12]  The most dramatic and offensive use of these “traditions” occurred during the 1995 World Series games, pitting the Atlanta Braves against the Cleveland Indians. In response, many “real” Cleveland Indians increased their protest activities with support from outside Ohio. As the World Series progressed, conflict between the fans of the two sports teams and American Indian protesters was so inflamed that Native activists dubbed this nationally televised set of games as "The World Series of Racism."[13]

The debate on the use of Indians and their symbolism is fueled by pros and cons. The anti mascot debate believes the mascots are derogatory, injure Indian self images and negatively affect the non Indian perception of Indians.

The arguments for using the Mascots and imagery is to show pride for the Indians, honor them , help them preserve the Indian culture, downplay the importance of the issue and argue it is a matter of Political correctness. Regrettably most of these arguments are made by persons who do not recognize the significance of the symbolism, context, or appropriate use of the imagery therefore creating an image of mockery. 

A citizen of the Onieda is quoted in the end of the lesson plan and I believe it really speaks to the recognition of the problem of racism and improper acknowledgement of the American Indian

"'Indian' logos and nicknames create, support and maintain stereotypes of a race of people. When such cultural abuse is supported by one or many of society's institutions, it constitutes institutional racism.... The logos, along with other societal abuses and stereotypes separate, marginalize, confuse, intimidate and harm Native American children and create barriers to their learning throughout their school experience. Additionally, the logos teach non-Indian children that its all right to participate in culturally abusive behavior. Children spend a great deal of their time in school, and schools have a very significant impact on their emotional, spiritual, physical and intellectual development. As long as such logos remain, both Native American and non-Indian children are learning to tolerate racism in our schools.”[14]

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[1] "Mascot." Merriam-Webster.com. Merriam-Webster, n.d. Web. 3 Aug. 2015. <http://www.merriam-webster.com/dictionary/mascot>.Bottom of Form

 

[2] American Indian Mascots, http://americanindiantah.com/lesson_plans/MascotImages.html;Cleveland Indians, Eaton High School in Colorado "Reds" mascot ,University of Illinois Chief Illiniwek, University of North Dakota Fighting Sioux ,Florida State University Chief Osceola, Washington Redskins - Professional Top of Form

 

[3] http://www.bluecorncomics.com/und.htm

[4] American Indian Issues; An introductory and circular guide to Educators; Indian Mascots, Symbols, and Names in Sports: A Brief History of the Controversy; http://americanindiantah.com/lesson_plans/ml_mascots.html

 

[5] http://www.bluecorncomics.com/und.htm

[6] YouTube; Native American Indian Mascot Protest High School Part 1; https://www.youtube.com/watch?v=X_ncdvRLmmI ,

[7] YouTube; Native American Indian Mascot Protest High School Part 2; https://www.youtube.com/watch?v=CNSLoKgkuXQ

[8] American Indian Issues; An introductory and circular guide to Educators; Indian Mascots, Symbols, and Names in Sports: A Brief History of the Controversy; http://americanindiantah.com/lesson_plans/ml_mascots.html

[9] Florida State University Logo; Florida State university Athletics Website; http://www.seminoles.com/

[10] American Indian Issues; An introductory and circular guide to Educators; Indian Mascots, Symbols, and Names in Sports: A Brief History of the Controversy; http://americanindiantah.com/lesson_plans/ml_mascots.html

[11] ibid

[12] 1995World Series Logo, and team logos, pinterest.com

[13] American Indian Issues; An introductory and circular guide to Educators; Indian Mascots, Symbols, and Names in Sports: A Brief History of the Controversy; http://americanindiantah.com/lesson_plans/ml_mascots.html

[14] ibid; Munson, 1999;