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2019 Choice Outstanding Academic Title In Life of the Indigenous Mind David Martínez examines the early activism, life, and writings of Vine Deloria Jr. (1933–2005), the most influential indigenous activist and writer of the twentieth century and one of the intellectual architects of the Red Power movement. An experienced activist, administrator, and political analyst, Deloria was motivated to activism and writing by his work as executive director of the National Congress of American Indians, and he came to view discourse on tribal self-determination as the most important objective for making a viable future for tribes. In this work of both intellectual and activist history, Martínez assesses the early life and legacy of Deloria’s “Red Power Tetralogy,” his most powerful and polemical works: Custer Died for Your Sins (1969), We Talk, You Listen (1970), God Is Red (1973), and Behind the Trail of Broken Treaties (1974). Deloria’s gift for combining sharp political analysis with a cutting sense of humor rattled his adversaries as much as it delighted his growing readership. Life of the Indigenous Mind reveals how Deloria’s writings addressed Indians and non-Indians alike. It was in the spirit of protest that Deloria famously and infamously confronted the tenets of Christianity, the policies of the Bureau of Indian Affairs, and the theories of anthropology. The concept of tribal self-determination that he initiated both overturned the presumptions of the dominant society, including various “Indian experts,” and asserted that tribes were entitled to the rights of independent sovereign nations in their relationship with the United States, be it legally, politically, culturally, historically, or religiously.
In Life of the Indigenous Mind David Martínez examines the early activism, life, and writings of Vine Deloria Jr. (1933-2005), the most influential indigenous activist and writer of the twentieth century and one of the intellectual architects of the Red Power movement. An experienced activist, administrator, and political analyst, Deloria was motivated to activism and writing by his work as executive director of the National Congress of American Indians, and he came to view discourse on tribal self-determination as the most important objective for making a viable future for tribes. In this work of both intellectual and activist history, Martínez assesses the early life and legacy of Deloria's "Red Power Tetralogy," his most powerful and polemical works: Custer Died for Your Sins (1969), We Talk, You Listen (1970), God Is Red (1973), and Behind the Trail of Broken Treaties (1974). Deloria's gift for combining sharp political analysis with a cutting sense of humor rattled his adversaries as much as it delighted his growing readership. Life of the Indigenous Mind reveals how Deloria's writings addressed Indians and non-Indians alike. It was in the spirit of protest that Deloria famously and infamously confronted the tenets of Christianity, the policies of the Bureau of Indian Affairs, and the theories of anthropology. The concept of tribal self-determination that he initiated both overturned the presumptions of the dominant society, including various "Indian experts," and asserted that tribes were entitled to the rights of independent sovereign nations in their relationship with the United States, be it legally, politically, culturally, historically, or religiously.
"In The Spirit Lives in the Mind the renowned storyteller and historian of the Omushkego shares teachings and stories of the Swampy Cree [Winisk Northern Ontario region] people that have been passed down from generation to generation as part of a rich oral tradition. Cree spiritual beliefs revolve around the sacred places and rich landscape of the Hudson Bay lowlands. [James Bay region also.] The beautiful narratives in The Spirit Lives in the Mind illuminate the meaning and value of spiritual maturity and power, the parallels between Omushkego morality and Roman Catholic teachings, and the importance of maintaining the traditional stories. Bird also offers explanations of shamanism and demonstrates how Catholicism affected Cree tradition. Bird collaborated with Susan Elaine Gray, who worked from many years of learning about and teaching Aboriginal culture and traditions in compiling his narratives and personal testament for The Spirit Lives in the Mind. It is a remarkable evocation of aboriginal storytelling about the Cree peoples, their landscape, and their places in the sky."--Pub. website.
Indigenous oral narratives are an important source for, and component of, Coast Salish knowledge systems. Stories are not only to be recounted and passed down; they are also intended as tools for teaching. Jo-ann Archibald worked closely with Elders and storytellers, who shared both traditional and personal life-experience stories, in order to develop ways of bringing storytelling into educational contexts. Indigenous Storywork is the result of this research and it demonstrates how stories have the power to educate and heal the heart, mind, body, and spirit. It builds on the seven principles of respect, responsibility, reciprocity, reverence, holism, interrelatedness, and synergy that form a framework for understanding the characteristics of stories, appreciating the process of storytelling, establishing a receptive learning context, and engaging in holistic meaning-making.
From a variety of methodological perspectives, contributors to Living on the Land explore the nature and scope of Indigenous women’s knowledge, its rootedness in relationships, both human and spiritual, and its inseparability from land and landscape. The authors discuss the integral role of women as stewards of the land and governors of the community and points to a distinctive set of challenges and possibilities for Indigenous women and their communities.
A paradigm-shifting book in the vein of Sapiens that brings a crucial Indigenous perspective to historical and cultural issues of history, education, money, power, and sustainability—and offers a new template for living. As an indigenous person, Tyson Yunkaporta looks at global systems from a unique perspective, one tied to the natural and spiritual world. In considering how contemporary life diverges from the pattern of creation, he raises important questions. How does this affect us? How can we do things differently? In this thoughtful, culturally rich, mind-expanding book, he provides answers. Yunkaporta’s writing process begins with images. Honoring indigenous traditions, he makes carvings of what he wants to say, channeling his thoughts through symbols and diagrams rather than words. He yarns with people, looking for ways to connect images and stories with place and relationship to create a coherent world view, and he uses sand talk, the Aboriginal custom of drawing images on the ground to convey knowledge. In Sand Talk, he provides a new model for our everyday lives. Rich in ideas and inspiration, it explains how lines and symbols and shapes can help us make sense of the world. It’s about how we learn and how we remember. It’s about talking to everyone and listening carefully. It’s about finding different ways to look at things. Most of all it’s about a very special way of thinking, of learning to see from a native perspective, one that is spiritually and physically tied to the earth around us, and how it can save our world. Sand Talk include 22 black-and-white illustrations that add depth to the text.
"The principles of empowerment through a new expression of Indigenous education are facilitated by both Indigenous and non-Indigenous people recognizing the hidden oppression and uneven levels of power and privilege which are the legacy of colonialism. The stories of the oppressive history of America must be heard. The historic and contemporary forms of trauma, grief and loss of Indigenous people must be acknowledged. There must be recognition that the effects of marginalization and racism are ongoing. To address these effects, a contemporary Indigenous education theory must validate the inherent strength of Indian people in their resiliency and instinct for survival. It must allow for trust in Indigenous Peoples ability to develop a new expression of education over time. There must be a deep and long-term commitment to create and enact a transformative vision of the role a contemporary expression of Indigenous education can play. Such a vision must be built upon mutual respect and shared power for all participants. In many ways, this movement toward defining a new vision for Indigenous education has already begun. What is most important in these beginning stages is listening to the voices of Indian people, validating their positions and understanding their need for empowerment as they strive to create a new and transformative vision for Indigenous education in the 21st century. Native Minds Rising presents the research and stories of a new group of Indigenous scholars and practitioners who are researching or participating in the development of Indigenous-based research while working in Indigenous communities."--
The purpose of this dissertation is to provide for my community, and for those brought up in a western context, an account of a catalytic process for personal, cultural and global transformation. My intentions are: 1) to define and express decolonization through narrative; 2) to document my personal experience of decolonization and the Recovery of Indigenous Mind process; and 3) to narrate how Recovery of Indigenous Mind is decolonization and how this reveals the connection to Ancestors, a process important and necessary for healing and change. Section One writes the Research Design as the content of the dissertation, and why it is a process that reveals personal and cultural power, at the same time deepening and grounding decolonization. This section reveals relationship with Ancestors, and answers the research question: Why is it important for us to know our Ancestors? Section Two is written as four narrative vignettes that share experience through words that are personal and meaningful to myself as the storyteller. The vignettes assist in defining the Recovery of Indigenous Mind process in the form of narrative, so that those brought up in a western context can experience decolonization personally. Section Three is an entrance to the indigenous mind through decolonization. This section is a key to opening and understanding how the western mind operates through exploring the meaning of decolonization through narrative. This section is written as a guide for the entrance to the Recovery of Indigenous Mind process and to the indigenous worldview of a woman with Celtic ancestry. This dissertation is a foundation for my life and my own Recovery of Indigenous Mind process of healing through decolonization; it is also for those who hear the calling of their ancestors to initiate a healing process that is a remembering and a healing of who we are and from where we come, a process vital for the survival of the Earth and our future generations.
In the beginning......We all come from indigenous peoples, it is only the time since we last realized that truth which separates us now. My own family were Celts through the 1400's - born into a tribe, a clan, a family and survived by basic hunting, wild-crafting and farming in the northern parts of Ireland. Our family was composed of Irish, Celts, Pict's, Scots, & Welsh of other tribes in a subsistence life.Being on the 'border-lands' required fighting for our families and tribes to resist others that came to conquer - the Vikings, Romans and English. Ultimately, we lost and survived only under the most severe of occupations & starvation. Some of us ended up centuries later in America. Words, languages, and customs changed many times but we still held to our families, our ancestry and our stories to live once again in a new land of 'others'.400 years since that arrival and traveling the world, I settled in rural Alaska, again with tribal peoples. What I found is what was always known - ultimately, we are all one people. In the intervening centuries from our 'beginning times' to now, each of the peoples and lands that we have been part of have brought different experiences, challenges, heartbreaks, joys and sometimes even different beliefs but not necessarily different character.Each and every group has a full range of human traits. All have members who are honorable and most have some that are despicable; All come from a family and most develop into a family; There is bravery and cowards; brilliant individuals and ones with difficulties; Ones who seek wealth or power and the majority seeking respect. It been the same in the many countries and cultures I have seen in multiple decades. I invite you now to take a short journey into the indigenous mind and heart. My sincerest hope is that this small book brings in to focus where we all came from and helps us arrive where we are going with as much peace and respect as can be mustered.