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Posts Tagged ‘native american’

Casey Kelly has a story at WBUR’s Only a Game on a sport enabled by the removal of dams on the Penobscot River in Maine.

The recent removal of two dams (and upgrades to others) in Maine’s Penobscot River made available over 1,000 miles of habitat for Atlantic salmon and other fish — and also made the river available to whitewater enthusiasts.

“The dam removal was the culmination of years of restoration efforts by several groups. The Penobscot Nation, for whom the river has been vital for centuries, helped lead that effort.

“ ‘The creator put us here, in the Penobscot River Valley,’ said James Eric Francis, Sr., the director of cultural and historic preservation for the Penobscot Nation. ‘We are surrounded by the sacred river.’

“Last month, paddlers from all over the country gathered for a race celebrating the removal of the dams.” More here, including a video.

Here’s how freeing the river came about. It was a major collaboration by disparate groups committed to identifying and acting on the values they held in common.

Photo: Craig Dilger for The New York Times  
The dismantling of the Veazie Dam is also giving 11 species of fish better access to 1,000 miles of spawning habitat.

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You know that Adam named the animals and T.S. Eliot the cats. Now Maria Popova at Brain Pickings delves into a Native American author’s book on the naming of mosses and other aspects of the natural environment.

“To name a thing is to acknowledge its existence as separate from everything else that has a name,” says Popova, “to confer upon it the dignity of autonomy while at the same time affirming its belonging with the rest of the nameable world; to transform its strangeness into familiarity, which is the root of empathy. …

“And yet names are words, and words have a way of obscuring or warping the true meanings of their objects. ‘Words belong to each other,’ Virginia Woolf observed in the only surviving recording of her voice, and so they are more accountable to other words than to the often unnameable essences of the things they signify.

“That duality of naming is what Robin Wall Kimmerer, a Thoreau of botany, explores with extraordinary elegance in Gathering Moss: A Natural and Cultural History of Mosses (public library) — her beautiful meditation on the art of attentiveness to life at all scales.

“As a scientist who studies the 22,000 known species of moss — so diverse yet so unfamiliar to the general public that most are known solely by their Latin names rather than the colloquial names we have for trees and flowers — Kimmerer sees the power of naming as an intimate mode of knowing. As the progeny of a long lineage of Native American storytellers, she sees the power of naming as a mode of sacramental communion with the world. …

“Drawing on her heritage — her family comes from the Bear Clan of the Potawatomi — Kimmerer adds:

In indigenous ways of knowing, all beings are recognized as non-human persons, and all have their own names. It is a sign of respect to call a being by its name, and a sign of disrespect to ignore it. Words and names are the ways we humans build relationships, not only with each other, but also with plants.

[…]

Intimate connection allows recognition in an all-too-often anonymous world… Intimacy gives us a different way of seeing.

More at Brain Pickings.

At the suggestion of Brain Pickings, I am deep into a biography of Beatrix Potter and her scientific work drawing and learning the names of mushrooms. Like mosses, they are multitudinous but generally lacking common names.

Photo: Robin Wall Kimmerer

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My husband’s new favorite news source is the US edition of the Guardian, and I can see why. It covers national and world affairs well and has some really unusual articles.

This one by Johanna Derry on Native American cuisine appealed to us both because of several years spent in Minneapolis. Back in the 1990s, there was no Native American food truck, but there was a nice restaurant on Franklin Street next to a Native American store, and we ate there a few times.

Derry writes, “Travel across the US and the cuisine doesn’t change much from state to state. It has a reputation for being sodium-filled, sweetened and glutenous (though, arguably, delicious) food. But chef Sean Sherman, known as the Sioux Chef, is hoping to redefine what we think of as ‘American’ food.

“At his newly launched Minneapolis food truck Tatanka, named after the American bison, dishes are made with ingredients that could be found living or growing locally before the arrival of European settlers. So you can forget processed sugars, wheat flour, beef, chicken and pork, Sherman serves wild rice and taco-style cornflour cakes with bison, turkey or rabbit, topped with wild greens and washed down with maple water. As well as being truly American, the food is super-healthy, organic – and local.

“ ‘We’ve worked with a couple of native-run farms to grow back some heirloom varieties of beans, squash, melon and corn,’ says Sherman.

“As well as introducing Minnesotan foodies to indigenous foods, the truck – which is supported by Little Earth, an urban Native American community – will head out to reservations, too, to reintroduce native populations to the healthier diet of their ancestors.”

Read more at the Guardian.

Photo: The Guardian
Tatanka Food truck, Native-American cuisine in Minneapolis

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My husband’s spring visit to the Arnold Arboretum and a guided tour by Andrew Gapinski, manager of horticulture, got us looking up information on witch hazel.

Steve Kemper at Yankee Magazine had this to say: “Witch hazel grows from southern Canada to Florida and from Minnesota to Texas, but it flourishes most densely in the eastern half of Connecticut. Not quite a tree but more than a shrub, witch hazel has speckled gray bark, a slim trunk typically just a few inches in diameter, and a bushy top that ends well shy of 20 feet. For three seasons of the year, it’s inconspicuous in the understory.

“But after all the leaves have fallen and the last aster has succumbed to frost, witch hazel displays its exuberant eccentricity, bursting into festive yellow blossoms that Thoreau compared to ‘furies’ hair, or small ribbon streamers.’ At the same time, the previous year’s blossoms have ripened into hard fruits, which now explode, propelling the small seeds up to 30 feet. …

“The Native Americans called this strange plant ‘winterbloom’ and ascribed special powers to it. They used it as a cure-all, steeping the bark and branches to make a tea … which they put on cuts, bruises, insect bites, pinkeye, hemorrhoids, and sore muscles — maladies for which witch hazel is still used. “

At the Boston Globe, David Filipov adds, “Native Americans used witch hazel as a cure-all. So did the early European settlers. … Because of that, Dickinson Brands Inc., the world’s largest producer of witch hazel, has quietly prospered here, in what is arguably the witch hazel capital of the world.

“Owners and employees say they have avoided the layoffs, furloughs, and pay cuts that have benighted so many companies. And in this season of shrinking sales and mounting losses, the privately owned company says it has experienced double-digit growth. …

“Sometimes the product’s rich history as an all-round remedy intrudes upon the company’s attempt to place the Witch Hazel brand as a gentle skin-care product for the modern woman.

“ ‘Back in the day, they used to use it a lot on the animals’ who had cuts and scrapes,’’ [an employer] recalled. ‘As a matter of fact, most of the race horses of today use it. After they work out, they wipe the horses with it. Yep, cools the horses down.’ ”

Read all about this built-to-last Connecticut industry at Yankee Magazine and the Boston Globe.

(Witch Hazel was a character in the Little Lulu comics of my childhood. Different witch.)

Image: Franz Eugen Köhler

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Raise your hand if you were taught that one day centuries ago people in Siberia woke up and crossed a land bridge to North America and became the first Native Americans.

That’s OK as far as it goes, but history doesn’t stand still, and new discoveries suggest that before they got to North America, the Siberians stayed over on the bridge for a few thousand years. Who figured out the new chapters? Archaeologists and geneticists. And linguists.

Nicholas Wade writes in the NY Times, “Using a new method for exploring ancient relationships among languages, linguists have found evidence further illuminating the peopling of North America about 14,000 years ago. Their findings follow a recent proposal that the ancestors of Native Americans were marooned for some 15,000 years on a now sunken plain before they reached North America.

“This idea, known as the Beringian standstill hypothesis, has been developed by geneticists and archaeologists over the last seven years. …

“Though often referred to as a bridge, the now sunken region, known as Beringia, was in fact a broad plain. It was also relatively warm, and supported trees such as spruce and birch, as well as grazing animals.

Writing in the journal Science last month, John F. Hoffecker, an archaeologist at the University of Colorado, summarized the evidence for thinking the Beringian plain was the refuge for the ancestral Native American population identified by the geneticists. ‘The shrub tundra zone in central Beringia represents the most plausible home for the isolated standstill population,” he and colleagues wrote. …

“Linguists have until now been unable to contribute to this synthesis of genetic and archaeological data. The first migrations to North America occurred between 15,000 and 10,000 years ago, but most linguists have long believed that language trees cannot be reconstructed back further than 8,500 years. …

“But in 2008, Edward Vajda, a linguist at Western Washington University, said he had documented a relationship between Yeniseian, a group of mostly extinct languages spoken along the Yenisei River in central Siberia, and Na-Dene.

“The Na-Dene languages are spoken in Alaska and western Canada, with two outliers in the American Southwest, Navajo and Apache.” More here.

This is why it’s important for someone to be interested in studying mostly extinct languages spoken along the Yenisei River in central Siberia.

Map: Science, a journal, and the New York Times

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Photo: Nathaniel Brooks/NY Times
Lyle, Miles, and Ty Thompson have ignited a scramble for Native American recruits at lacrosse programs.

Maybe everyone who follows lacrosse knows that Native American players of the game that Indians invented tend to go to Syracuse University for college sports, but I didn’t.

I read the sports section only if there is a human-interest story, and today a NY Times front page article about a family of exceptional lacrosse players drew me in.

Zach Schonbrun writes, “The Albany lacrosse coaches stared at a small projector screen, searching for the black streak of a three-foot-long ponytail swooping toward the goal.

“They were watching Lyle Thompson, an Onondaga Indian from upstate New York, who has become a Wayne Gretzky-like figure in collegiate lacrosse. …

“He is a strong contender for this year’s Tewaaraton Award, lacrosse’s Heisman Trophy, which has never gone to a Native American. If he does not win, it could easily go to his older brother, Miles, who scored 43 goals in 12 games for Albany last season. And if Miles does not win, their cousin and teammate, Ty, has a chance.

“The Thompsons, who grew up on a reservation in upstate New York, are more than exceptional athletes thriving in the sport of their ancestors, a sport that is still endowed with deeply spiritual significance to Native Americans. They are trailblazers who have upended the athletic world and reservation life, and their success has ignited a scramble for Native American recruits at lacrosse programs across the country.” There’s lots more to the story here.

I especially liked this part, “One recent afternoon, Lyle Thompson, 21, took out a rattle made from the shell of a snapping turtle he had caught while golfing with his oldest brother, Jeremy. He uses the rattle to make music, part of the way he stays connected with Indian culture. Learning the Onondaga language is another.

 Art: Smithsonian Archives
What began as stickball, a Native American Indian contest played by tribal warriors for training, recreation and religious reasons, has developed over the years into the interscholastic, professional and international sport of lacrosse. See Federation of International Lacrosse.

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I have blogged several times about vanishing languages and the people who seek to preserve them.

Now it seems that community radio is getting into the act, with programs that are becoming a piece of the cultural-survival puzzle. This is happening worldwide, including in the United States.

“The swift and sure loss of indigenous language in the U.S. was hardly an accident,” writes Alexis Hauk at the Atlantic. “From the latter part of the 19th century to the latter part of the 20th, the Bureau of Indian Affairs systematically sent generations of Native American kids into boarding schools that were more focused on punishment and assimilation than on education. In a piece for NPR in 2008, Charla Bear reported on the terrible conditions that persisted at these schools for a century—how kids were given Anglo names, bathed in kerosene, and forced to shave their heads.

“In recent years, the government has taken steps to reverse some of the damage. In 1990, the Native American Languages Act was passed, recognizing the right of indigenous populations to speak their own language.”

Lobbying by Loris Taylor, the CEO and president of Native Public Media, “helped lead to the creation in 2009 of the [Federal Communications Commission]’s ‘Tribal Priority’ for broadcasting,” writes Hauk, “and then, a year later, to the establishment of the FCC Office of Native Affairs and Policy, which promotes technology and communication access on tribal lands.”

Mark Camp, deputy executive director at Cultural Survival, says that “Congress’s passage of the Community Radio Act in 2011 means that community radio stations could soon—in Camp’s words—’mushroom,’ which offers a lot of potential for Native American media on reservations, where there is usually little infrastructure and in many cases no electricity (certainly no wifi). In these areas, a low-power FM station that’s plugged into the grid in the center of town allows people with battery-powered, handheld radios to listen in to what’s happening all around them.” Read more.

Update: Asakiyume adds this link from “The Take Away.”

Arizona’s KUYI 88.1 broadcasts in Hopi to approximately 9,000 people. Photograph: KUYI

http://cdn.theatlantic.com/static/mt/assets/culture_test/kuyi%20615%20radio.jpg

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Did anyone watch the television show Rin Tin Tin as a kid?

I thought of it today when I read this awesome AP story:

“The birth of a white bison, among the rarest of animals, is bringing Native Americans who consider it a sacred event to celebrate at one of the least likely of places, a farm in New England.

“Hundreds of people, including tribal elders from South Dakota, are expected to attend naming ceremonies later this month at the northwestern Connecticut farm of Peter Fay, a fourth-generation Goshen farmer.

“Native Americans in the area have come with gifts of tobacco and colored flags for Fay and the bull calf since it was born there a month ago, and Fay is planning to offer his hay field as a campsite for the expected crowds.

” ‘They say it’s going to bring good things to all people in the world. How can you beat that? That’s the way I look at it,’ Fay said.” More. (There’s a photo there, too.)

I knew I had to blog about it because I loved the Rin Tin Tin episode when young Rusty is in dire straights and is saved by the White Buffalo. I know the song from that episode by heart. It was one of my brother’s records when he was little, although I don’t think it made it into the website with his blues records.

“There’s an old Indian legend that I heard long ago.
“It’s about a special valley and the White Buffalo.

“The legend says you’ll find it if your heart is brave and true
“And you treat all men as brothers no matter what they do.

“I have searched for that valley since I started to grow.
“I won’t stop until I find it — and the White Buffalo.”

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This morning at Porter Square, none of the escalators were working. As I walked down the long staircase into the subway, I heard music. That is not unusual. We commuters often get to hear a busker or a group of musicians at Porter Square, some of them truly outstanding. Today as I descended I thought I heard opera.

It was indeed opera. Baritone Wesley Ray Thomas had set up his boom box and was performing “It Was You” from Verdi’s “Masked Ball.” When I say “performing,” I mean that not only was he singing beautifully but acting. Very emotional. I waited for a train to go by so I could hear the whole piece.

I asked for Thomas’s card, which gives his MySpace site, but when I poked around on YouTube, I found much more.

It turns out that not only is Thomas an opera singer, but being partly American Indian, he participates in the singing at PowWows and other traditional events.

I highly recommend this six-minute video. (The subway location shown is Porter Square.)

8/1/14 Update: Read new Globe story on what the opera guy has had to overcome in life, here.

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