The Ups and Downs of Tribal Sovereignty

The Ups and Downs of Tribal Sovereignty

Alton Good Plume

            In the beginning of this nation called The United States of America, sovereignty already existed in this land.  Today, there are around 300 Tribal nations still practicing their sovereignty.  In the book, written by Charles Wilkinson, “Blood Struggle: The Rise of Modern Indian Nations”, he quotes a French philosopher Jean Bodin about sovereignty being power derived from God and it is supreme and absolute, it cannot be divided up.  Through the years, Tribal Sovereignty has been limited by Congress because of the violations of treaties with Native Nations and the   United States government.  To truly understand where tribal sovereignty stands today, it is wise to go back into the beginning of the relationship between Europeans and the Indian Nations.

              In 1492, Christopher Columbus “discovered” America.  He went back to Spain and in 1493 came back with a doctrine of discovery generally stating that if the land was not owned by recognized Christians they had the right to claim the land.  Tonya Gonnella Frichner, states:

"It began in 1492 when the Europeans arrived on this great Turtle Island that the rest of the world calls North and South America.  A tradition followed the Europeans to our shores based on fifteenth-century Catholicism.  Coming out of that tradition were edicts and papal rules that gave permission to Portugal, in 1455, and Spain in 1493, to conquer- which meant to take away property, and to convert the pagans, the infidels-all those of us who happened to be the indigenous peoples of the Western world.” (Smith)

In 1823, the Supreme Court stated, “Discovery and conquest gives the conquerors sovereignty over and ownership of the lands thus obtained” (Pevar 59).  This gave the United States entitlement to claim the land which we know as the United States today.  Before the United States became a nation, they were still part of Great Britain.  Powerful Indian nations played a huge part in the wars that took place at that time.

            Foreign people were coming from all parts of Europe to the “promised land” in order to start a new life.  Without the help of Indian people, Europeans would have not survived in the “New World”.  In 1763, the “French and Indian Wars” ended.  After the victory, the English king, appreciative of the tribes’ allegiance, issued a proclamation deigned to sharply limit the taking of additional Indian land by the colonists (Pevar 5).  The Iroquois Confederacy was very powerful at that time.  What would follow at this point in history would mark the existence of a new nation; The United States of America.

            When the king told the colonist not to take land from the Indian nations, they ignored his proclamation.  This sparked off a revolutionary war, which in the end, the colonist’s endured victory.  “The Indian nations were militarily powerful and still a threat to the young United States” (Pevar 6).  This caused the United States to issue the Northwest Ordinance of 1787 declaring, “The utmost good faith shall always be observed towards Indians; their land and property shall never be taken from them without their consent”.   The relationship between Indian nations and the United States had equal status as sovereign nations.  The people of the United States did not agree with its government decisions that must had been influenced by Christianity faith.

            The Christian faith influenced the government to make religious doctrines implemented within the Supreme Court decisions referring to the entitlement of the land of the United States.  Frichner states, “They were religious doctrines… adopted by the United States… Supreme Court decisions… The foundation of that disrespect came to our shores under the guise of Christianity, and we need to deal with those issues (Smith 138).  This right here was the destruction of Indian nation’s sovereignty at its finest hour.  An example of this concept was the Trial of Tears that consisted of the Indian Removal Act that was passed by Congress in 1830.  As the United States moved westward, more decisions would be made to try and eliminate sovereignty among many nations of people. 

            In the years to follow, more Acts passed by Congress would down size segregated areas for Indian nations.  Attempts to educate, civilize, and assimilate Indians was the United States answer to the “Indian problem”.  In 1887, Congress passed a law that prohibited federal officials from making any additional treaties with Indian tribes (Pevar 8).  The violations of treaties became rampant by Congress, Presidents, and the majority of the people of the United States.  In 1934, the Indian Reorganization Act was passed by Congress.  This was beneficial to Indian nations because they were able to govern themselves.  But the most detrimental attempt to do away with Indian nations was to come.

            In 1949, President Hoover’s Commission recommended that the best solution for Indian nations was to integrate them into mainstream society.  In 1953, Congress adopted House Concurrent Resolution No. 108, which declared that federal benefits and services to Indian tribes should be ended “as rapidly as possible” (Pevar 11).   The effect of this policy was devastating to the Indian people.  This is the time when Indian leaders came together to dispute decisions like this. 

            In 1944, the National Congress of American Indians was founded.  This was established to defend the rights of Indian people and enforce treaty rights.  Even though this was established, Wilkinson quotes Richard Trudell:

“In the 1940s and 1950s, when I was growing up, there just weren’t any models…entire generations were social casualties, no parenting skills, no sense of what a family was… boarding schools taught them their Indian side was no good and gave them nothing but a cold, institutionalized life.” (Wilkinson 296).

Another quote from Leonard Peltier from his book, “Prison Writings; My Life is My Sun Dance”, reflects on what it did for him when he heard about termination:

“The attempt to destroy us had only made us stronger, more aware, more dedicated.  Every single one of us was willing to lay down our life for our cause, which was the very survival of Indian people.”

The termination era was the best attempt in the world to destroy the existence of a people.  In the late 1960s, Indian people would show the world that their existence was here to stay.

            The reaction to the violation of treaties was among other reactions to violation of civil rights.  At that time the African Americans were establishing a civil right movement for their people.  The American Indian Movement (AIM) was the treaty rights movement for the Indian people.  On November 20^th, 1969, some eighty Indians, young and old alike, set out in broad daylight abroad a ragtag collection of vessels for the Island of Alcatraz (Wilkinson 133).  In order to protect fishing rights, hunting rights, and treaties the people needed to make a stand but at the same time needed educated people to deal with the complicated paperwork and politicians.

            Self-Determination was on the Indian peoples mind since they started to hear about termination and relocation.  The Office of Economic Opportunity projects injected Indian Country with a confidence and determination not seen since the creation of the reservation system (Wilkinson 193).  In this determination came the work sovereignty.  The word sovereignty had been revitalized through survival.  Presidents started to recognize the treaties and sovereignty of the tribes.  There are still treaties that have been broken and not honored by the United States.  The Indian nations started to establish organizations and governmental structure within their sovereignty. 

            Education had been a problem in the relationship among the United States and Indian nations.  According to Wilkinson, some tribal leaders asked, “Why don’t we control our own educational system?”  Navajo moved first (Wilkinson 281).  This was in the minds of the leaders because they saw it as very beneficial to their people.  On July 17, 1968, the Navajo tribal council founded the Navajo Community College (NCC).  Other Tribal colleges would follow on other reservations.

Another tribal college that not only serves its nation, but nation’s within its regional territory.  Northwest Indian College (NWIC) was established in 1983 and the main location of the college is on the Lummi nation reservation.  The NWIC has several sites located on neighboring sovereign nations within its region.   NWIC Tulalip campus’s efforts, with the help of Tulalip tribes funding resources, established a community literacy project.  According to Frescobaldi-Grimaldi, Site Manager Brooke Waite-Kellar noted, “The Tulalip Tribes commitment to family unity and literacy is reflective of cultural values that promote healthy families, a strong community and education”.  This is also a reflection of how tribal sovereignty serves people in the best way possible when it comes to education.  Without tribal sovereignty, none of this would have been possible.  Another problem was to tackle the poverty level among Indian nations.

            The economic disputes engaged among US citizens/communities that are near reservations had always been an issue.  In 1988, Congress passed the monumental Indian Gaming Regulatory Act (Wilkinson 335).  This allowed Tribes to establish Casinos as a means for economic growth.  It was not about competition among its neighboring communities but a means to come out of poverty.  Some tribal casinos have been more successful than others over the years. 

            One of the examples of economic growth and contribution from a tribal sovereignty is the Tulalip Tribes casino.  In 2009, the Tulalip Tribes contributed to 225 nonprofit organizations that received $4.3 million in grants from the Tulalip Charitable Fund (Frescobaldi-Grimaldi).  The contribution’s not only help tribal nonprofit organizations but also donates money to surrounding communities and organizations as well.  Tribal sovereignty played a major role in education and economic growth, at the same time fighting to practice their spiritual beliefs.

            Within the boarding schools, Indian children were brainwashed to think that being Indian was no good.  Christian religion and the English language were forced upon these children.  According to the 1924 Memorandum of the Convention of Catholic Principals declared: “All true civilization must be based on moral law, which Christian religion alone can give.  Pagan superstition could not…” (Reyhner).  This was the conception of Indian spirituality at that time in history.

             President Bill Clinton signed the American Indian Religious Freedom Act Amendments of 1994, which was also known as the Public Law 103-344 on October 6, 1994 (Smith).  A couple decades before this was signed, Indians did not think that they would ever be able to practice their ceremonies.  Religion was not just a church to go and pray but a way of life.  The ceremonies were in place to help sustain their humanity and sustain sacred sites.  Tribal sovereignty had been recognized in the past few decades when in the past it was considered dead.

            As the world moves into this new millennium tribal sovereignty has made some drastic changes to sustain their culture.  Tribal nations can still be abolished at any time by Congress.  Tribal sovereignty may be limited but Indian people do have more freedom to sustain traditional ways.  Tribal sovereignty is empowerment to all tribal governments.   

Worked Cited

Frescobaldi-Grimaldi, Zacchoreli. "The Winning Proposition: Regional tribal casino give back to community at large." Bellingham Alive: 360 North Sound Living. Bellingham: Lisa Karlberg, June/July 2011.

            Peltier, Leonard and Ed. Harvey Arden. Prison Writings: My Life is My Sun Dance. New York: Crazy Horse Spirit, Inc., 1999.

            Pevar, Stephen L. The Rights of Indians and Tribes: The Authoitative ACLU Guide to Indian and Tribal Rights. New York: New York University Press, 2004.

            Reyhner, Jon and Jeanne Eder. American Indian Education: A History. Norman: University of Oklahoma Press, 2004.

            Smith, Huston. A Seat at the Table: In Conversation with Native Americans on Religious Freedom. Berkeley: Univeristy of California Press, 2006.

            Wilkinson, Charles. Blood Stuggle: The Rise of Modern Indian Nations. New Yord: W.W. Norton and Company, 2005.

Bibliography

Frescobaldi-Grimaldi, Zacchoreli. "The Winning Proposition: Regional tribal casino give back to community at large." Bellingham Alive: 360 North Sound Living. Bellingham: Lisa Karlberg, June/July 2011.

1.         Present day evidence on how tribal sovereignty has helped support community and surrounding non-tribal communities.  (economics)

2.         Tribal Casinos is a result of tribal sovereignty and has helped Native Americans deal with poverty. (economics)

3.         Tribal Colleges like Northwest Indian College have been very beneficial to the tribes by being cultural based in their regional areas and specific tribes.  (Education)

4.         Zacchoreli explains the impact of the tribal casino's revenue and economic support casinos provide to surrounding non-Indian communities. (economics)

5.         The Tulalip reads for unity project was funded by NWIC and Tulalip Tribes charitable fund which shows economic growth for sovereign nations. (economic)

Gifis, Steven H. Law Dictionary. Hauppauge: Barron's Educational Series, Inc., 1991.

6.         The Law definition of sovereignty and sovereignty immunity.

.

Peltier, Leonard and Ed. Harvey Arden. Prison Writings: My Life is My Sun Dance. New York: Crazy Horse Spirit, Inc., 1999.

7.         1959 Leonard Peltier recalls the time when his mother moved off the reservationwith the help of the United States government's relocation program.  This is an account of the termination act of      .   Leonard Peltier is a political prisoner because he fought for his people's sovereignty.  The Northwest Fishing riights (chapter 19).  (social)

8.         "The attempt to destroy us had only made us stronger, more aware, more dedicated.  Every single one of us was willing to lay down our life for our cause, which was the very survival of Indian people." (social)

9.         Leonard recalls the social dynamics of conversation being transformed from white man's term like termination and relocation to Indians using words like sovereignty, treaty rights, return of ancestral lands. chpater 20.  (Social)  

Pevar, Stephen L. The Rights of Indians and Tribes: The Authoitative ACLU Guide to Indian and Tribal Rights. New York: New York University Press, 2004.

1.         Northwest Ordinance in 1787 declared: "The utmost good faith shall always be observed towards Indians; their land and property shall never be taken form them without their consent.  (Political) *

2.         No laws were passed to respect tribal sovereignty. (pevar) (political)

3.         Termination gave the states the control they wanted (11).

4.         Since the late, 1960s, Congress for the most part has promoted tribal sovereignty and autonomy while at the same time recognizing and honoring its obligations to safeguard and enhance the welfare of Indian people.(12)

5.         In 2000, President Clinton issued an executive order that requires all federal agencies to conduct their business with tribes on a "government-to-government" basis, respectful of tribal sovereignty. (Pevar 13). 

6.         Revolutionary War.  "French and Indian Wars" *

7.         In 1763, the English king, appreciative of the tribes' allegiance , issued a proclamation designed to sharply limit the taking of additional Indian land by the colonists.  (Pevar 5). *

8.         In 1953, Congress adopted house Concurrent Resolution No. 108, which declared that federal benefits and services to Indian tribes should be ended "as rapidly as possible" (Pevar 11).*

9.         "Discovery and conquest gives the conquerors sovereignty over and onwership of the lands thus obtained."(59)*

Reyhner, Jon and Jeanne Eder. American Indian Education: A History. Norman: University of Oklahoma Press, 2004.

1.         "…policy of Congress, as rapidly as possible, to make the Indians within the territorial limits of the United States… to end their status as wards of the United States… grant them all the rights and prerogatives pertaining to American citizenship. (Quoted in Prucha: 1984, 1044) (Termination) (political, social)

2.         The "final solution" Congress came up with for the "Indian problem" was to let the Indians become "free" by terminating their reservations. (Reyhner, Eder) (Political, social)

3.         However, educated Indians were organizing to defend their righ

A man of Prinicple

A Man of Principle

Leonard Peltier is a man of principle.  He is considered a murderer by the Federal Bureau of Investigations (FBI).  He is considered a political prisoner by activists and others across the world.  Leonard Peltier gives us his point of view of who he is in his book, “Prison Writings:  My Life Is My Sun Dance”.  He is a person that is represented by his names.  Throughout his life he has been given different names.  These names bring different elements in his life.  These elements are set by principle of humanity.

Leonard was born in September 12^th, 1944 in Grand Forks, North Dakota.  His maternal grandmother is a full-blood Sioux.  His father is three-fourths Ojibwa and one-fourth French.  He was raised by his grandparents, which is tradition in most Native American cultures.  Peter Matthiessen accounts power points of realizations from Leonard Peltier's childhood to his adulthood (In the Spirit of Crazy Horse pg.41-57).  One of the pivotal moments in his life was when he became a part of the American Indian Movement (AIM) in 1970.  The confrontation at that time was the Fort Lawton takeover outside of Seattle, Washington.  This is where some of the principles set by his family would be displayed. 

The principles that Leonard Peltier learned to live by are those of his parents who learned from their parents and so on.  He lived by the means of his people and only relative to them (43).  At eight years old he developed the understanding of what racism and hate meant.  In the beginning of understanding these words, he didn’t know what a dirty Indian meant.  In 1953, Leonard experienced the United States government boarding schools for Indians.  He would realize the hard reality of being assimilated as European.  In 1958, he witnessed his first Sun Dance ceremony and became aware how spirituality is very important.  This was during a time when it was illegal to practice traditional ceremonies.  He understood that his people’s beliefs and way of life were on a path of extinction.  He understood that principles were being broken.  Leonard Peltier’s spirit would not be broken as easily as principles.  The Federal Bureau of Investigation will forever try and break his spirit.

The Federal Bureau of Investigation (FBI) considers Leonard Peltier a murderer because of evidence that makes him the primary suspect for the killing of two FBI agents.  This event happened on June 26^th, 1975 on the Pine Ridge Indian Reservation in South Dakota.  Peter Matthiessen, in the book, “In the Spirit of Crazy Horse: The Story of Leonard Peltier and The FBI’s War on the American Indian Movement”, recalls Leonard Peltier’s verdict of judgment as guilty for these crimes.  The preface in “Prison Writings” is the statement by former Attorney General of the United States and counsel to Leonard Peltier, Ramsey Clark states, “one prosecutor admitted, ‘we did not know who shot the agents’”.  A story accounts for two sides and this is the other side of it.

A reservation is considered a political community by Congress members.  So therefore, a person that’s incarcerated that is part of this community must be a political prisoner.  Peltier recalls the events that were taking place to dissolve the Native American culture (88-120).  Since Leonard Peltier is still in prison for a crime that has been corrupted by the FBI to convict someone of an embarrassment by their own actions, he is a political prisoner and symbolizes the injustices performed by a nation that states that it is a nation of freedom.  Although he is in prison under the name #89637-132, he has other names that give him spiritual power.

Tate Wikuwa is a name given to him by the Dakota people.  It means “Wind Chases the Sun” and it represents freedom of the heart.  Peltier states that, “Wind Chases the Sun gives me the ability to feel free inside stone walls and steel bars” (61).  With this perception of his name, this means that no place, person, or thing could ever get in the way of feeling true freedom which is inside one’s self.  This other name is relevant to his life and what he stands for.

Gwarth-ee-lee is a name given to him by Canada's Native People.  This name means, “He Leads the People”.  Peltier states that this name represents, “total commitment” (62).  Even though he is behind prison walls he has helped established organization to help people with the basic needs to live in modern society.  He tries to display leadership as a kind of leader that he would respect.  These names given to him by Indigenous people are powerful and fit his sense of being.

As a person of his being I am related to this man’s injustices and struggles.  Maybe more than others because I know the struggle and disparity at it’s extreme.  Leonard Peltier is a person that fought and still fights for his people.  His people give him life, give him meaning, and gives him a purpose to live for others and not self.  Leonard Peltier is a man to be forever honored.

Work Cited

Matthiessen, Peter. In the Spirit of Carzy Horse: The Story of Leonard Peltier and the FBI’s War on the American Indian Movement. London. Penguin Books. 1992

Peltier, Leonard.  Prison Writings: My Life is my Sun Dance. Ed. Harvey Arden. New York: St. Martin Press. 1999.

Annotated Bibliography

Matthiessen, Peter. In the Spirit of Carzy Horse: The Story of Leonard Peltier and the FBI’s War on the American Indian Movement. London. Penguin Books. 1992

Leonard Peltiers childhood and adulthood are detailed in how he was raised and how he became a part the American Indian Movement.  The trial of the killing of two FBI agents on the Pine Ridge Indian Reservation was the case of the United States v. Leonard Peltier. 

The different names he was given and the meaning life that they portrayed.

Peltier, Leonard.  Prison Writings: My Life is my Sun Dance. Ed. Harvey Arden. New York: St. Martin Press. 1999.

Leonard gives the definition of who he is and where he came from.  He explains the reality of being incarcerated in America’s prison system.  The different names has been given throughout his life reflect on how people think of him.  The most important names I think are those that bring him the abundance of life. 

Written Thoughts

Writing a thought is like visualizing the word which reflect some kind of aspect on how a person sees fit.  Then the fingers or swift movement of a pencil or pen presses buttons or presses the amount of pressure to leave black or blue ink to trace the remembrance of existence of that thought.  In the essence of presenting myself in the fragrance of the smell of fresh ink and the crisp fresh paper that has that manufacture smell is the moment I would forever hold.  Intricate thoughts that can move mountains and make non believers into believers.  The voice is a very powerful tool that needs to be utilized if not utilized it shall be neglected as a child to childhood.  A voice can carry as many minds as possible only if it is cherishable by those that believe in the voice.   

Bigger Than US

Bigger Than Us

By

Alton Good Plume

For those that motivate themselves to uphold

Part of the responsibilities to expose

Violations of Human Rights

No matter the cost even if it tragically takes a life

Sacrifice is key, the cause is bigger than you and me

So today, my sisters and brothers, I show my gratitude

By expressing from me to you, a person named Rigoberta Menchu

Who is a Quiche Mayan

Me, I’m an Oglala Lakota

She is from the Highlands of Guatemala

My people are from the Northern Plains near Hapa Sapa

Same Continent

Assimilation, Colonization, Civilization, similar situation

Hell yeah our people are relevant

Born on January 9^th, 1959 in Chimel

AT an early age Rigoberta became aware that her people’s lives were hell

Between the government and plantations

The indigenous people was forced into devastation

In response, Rigoberta father vincente made a stance with the United Peasant Committee

NO NON CHALANT

After that protest Rigoberta family would endure awful deaths

Only to spark Rigobertas desire and I bet her name was on top of a list by hitmen for hire

Inspired by other indigenous leaders during exile

She went to the United Nations with Honesty overpowering Denial

Of the social injustices done upon her people

Mistreatment yeah we were treated equal

As Rigoberta Menchu reached out to the world

There were those that were willing to help

Get the message out for her tribes men, women, boys, and girls

Ancient Civilization once existed

But mainstream has history and reality twisted

For my first 17 yrs of life my peoples history I missed it

People like Rigoberta Menchu whom are gifted

To Rise to the occasion

People like you has me passionate about what Im embracing

And that’s a shift in the human concept of belief and being

One day it will be a big relief

When all humans have the same reality that they are seeing…..

Avatar Related

....Alton.... Good Plume

NASD110

..5/19/2010..

Southwest Region: Uranium Mining on ....Navajo.. ..Land....

Essay

 

 

            Mining for minerals on Navajo land began at the end of World War I.  Vanadium was the first mineral to be mined in the ..Carrizo.. ..Mountain.. area thirty miles west of ....Shiprock.., ..New Mexico.... in 1918.  At first, the soft yellow metal ore that was found by vanadium held no value whatsoever.  But its demand would increase over the next thirty years. Uranium mining began in the early 1920’s on the Navajo Nation because the ....United States.... wanted to exploit it.  But the mining facilities operation would come to a halt in 1923, due to the discovery of cheap uranium in the ..Belgian Congo...

            After World War II, the ....United States.... began mining uranium for the purpose to develop nuclear weapons.  Since the 1940’s, over 15,000 people have worked in the uranium mines of the processing mills in the southwest region of ....America.....  About 13 million tons of uranium was mined during its operation.  The two major companies that were in charge of the mines were The Vanadium Corporation of ....America.... and Kerr-McGee.  These two companies are also responsible for the destruction of the Navajo lands and destruction of the Navajo people. 

            Timothy Benally Sr. whom is a Navajo had a hard time finding a job after returning from the Armed Services.  He remembers in the 1940’s and 1950’s on the reservation, the only job was basically mining uranium.  After three months, he complained about the safety of the mines to his boss and got fired.  Then the Kerr-McGee company came in and took over the job site and hired Mr. Benally Sr. back on.  He then complained about the wage, which was $1.25 an hour by federal law, but he was only getting 80 to 90 cents an hour.  He was again fired.  Not only did the Navajo people receive low wages for working in the mines, but also were not informed about the dangerous affects that uranium would have on their lives.

            In the 1950’s Navajo workers and families started noticing that they had a high rate of cancer compared to the rest of the ....United States.... population.  Navajo workers were kept from receiving compensation for lung cancer and respiratory diseases that was caused by the uranium.  The requirements for receiving compensation was, a worker must provide legal documentation that he/she worked in the mines and was suffering from one of the diseases on the compensation list.  This law was known as the Radiation Exposure Compensation Act of 1990.  If approved by the law, the law was required to pay $100,000 as a “compassion payment” to uranium miners who were diagnosed with cancer of respiratory ailments. 

            Navajo workers medical records met time-consuming barriers to be certified.  Traditional marriages were not recognized by the justice department because they didn’t possess a paper filed with the local county or tribal government.  Navajo workers also had a hard time establishing work history and keeping records due to the wages being so low.  The wages earned couldn’t even pay taxes.  The application process was also slowed down by reviewing the reading of the radiation and radon levels in the mines.

            In a creation story told by the Navajo people is that of uranium.  Uranium also known as “cledge” is from the underworld and should be left in the ground.  The Navajo people had a choice between yellow corn pollen and uranium.  The Navajos believed that yellow corn pollen was of positive elements and uranium was of negative elements.  Navajo people would pray with yellow corn pollen and carry it around in medicine bags.  When the uranium was released from the ground the Navajo’s believed that it would become a serpent and cause death and destruction. 

            The Navajo Nation President Joe Shirley Jr. wrote a article called, “Remembrance to Avoid an Unwanted Fate”.  He wrote about how the ....United States.... used uranium to create advanced weapons of mass destruction and how they overlooked the destruction of a Nation.  Genocide is the only word that can describe this matter because of the hazards of cancer and respiratory disease that were known to doctors and federal officials.  The Navajo people have lost wisdom, knowledge, stories, songs, and ceremonies due to the ....United States.... rise to be a “Super Power”.  In 2005 Navajo Nation passed the Natural Resource Protection Act.  This law prohibits uranium mining and processing in all its forms on Navajo land.  Although there is going to be some kind of company or persons wanting to mine uranium for their own selfish benefits, The Navajo people do not want another generation going through what their grandparents had to go through because of big corporate companies failing to inform people of the hazards of working in a uranium mine. 

            As one can see from text provided, that a nation, a people, and more importantly a culture has been coerced to move from a land that they are familiar with to a land that they are not familiar with.  The cause of this was because of the discovery of uranium that has left a fatal impact not only on the Navajo people but on the land as well.  A movie had been recently released called “Avatar”, which has the same concept of what happened in the 1920’s to the 1950’s.  The only difference is that the Avatar people won the battle for their land.  The Navajo people were much unfortunate. 

pilamaya thank you

What an experience.  I have spoke in front of people and felt a very accomplished feeling afterward but after speaking to some of those that share the label student and a diverse group of people, I felt very thankful for those that helped this opportunity make it a success.  I thank the class for being interested and responding to our visit.  I thank the students at the Cascadia Community College for listening and commenting on certain issues we face today.  I really hope that this can spread like a wild fire because what better place to engage in diversity/unity other than in the sancutary of education.  Obama speaks of education dearly, so we as a people and young nation must become pro-active in giving the truth of history.  Although not to diminish us but to gain understanding and acceptance of each others culture.  I think Obama will back us in this one and I truly believe it is what the younger generation wants because everything is so diverse now.  And thats good.  We have many issues to address as a World.  Thinking GLOBAL.  Like when Sherman Alexie said they called him a Globe or something that.  Lol.  I would like to see other students engage in their culture and share it with those that know nothing about it.  Always keeping an open mind.  In this way, a form of education would be taught.  But we are getting better at it.  I see us moving in a positive direction.  Only we can be acceptable to social change.  Obama you have my vote for 2012.  I would like to go visit CCC again and maybe have some of them come to our college.  I would also like them to visit Northwest Indian College's main campus too.  I think that would be nice.  Who knows let's see what we can do.     

Dedicated to Ivan Rain Good Plume

Alton Good Plume

Instructor: Renee Roman Nose

Eng 156

A Poem with metaphors

Smoke Signals

From my cousin I just received a smoke signal

Yellow flames filled with thoughts written in charcoal

He tells me about how many moons he got

and how he dreams about his lady thru the days and nights

Demons try to possess his mind with prayer he fights

He's cloaked from darkness by flickering dim lights

He fears his friend Hope might become heartless

He's grateful to be able to ignite fire but sometimes his pencil is spark less

If he is to be corresponded

In search of the rebirths of old and new friendships

Lookin’ forward for returned smoke signals

In a place He would love to forget

Anything to stimulate his humble institutionalized mind

He still can't believe the judge handed him a dime

Don’t worry cuz Im going to show you love

I see your smoke is ill but strong

I'll send you my smoke to help you heal and renew our bond

Hopin’ you'll see it soon

Dedicated to Ivan Rain Good Plume