Podcasts about lakotas

Sept frères inséparables fuient une menace mystérieuse qui les pourchasse sans relâche. Dans leur quête de survie, ils découvrent une destinée qui les liera à jamais au ciel nocturne.

Sept frères inséparables fuient une menace mystérieuse qui les pourchasse sans relâche. Dans leur quête de survie, ils découvrent une destinée qui les liera à jamais au ciel nocturne.

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! Los indios Lakotas, Oglaglas, Siux y Cheyennes fueron poco a poco empujados de sus tierras y costreñidos en territorios más pequeños. Diferentes tratados fueron firmados hasta que la avaricia por el oro y la creación de varios fuertes en la denominada ruta Bozeman rompió con lo pactado. Un Jefe Oglala sobresalió asumiendo el liderazgo, el Jefe Nube Roja que llevo a cabo una guerra como hasta entonces los USA no había conocido a manos de los indios. Esta es la historia de esa guerra, la única ganada por los pieles rojas y quizá Nube Roja el mayor lider en las guerras indias Musica: Fallen Soldier,licencia gratuita, de Biz Baz Estudio Licencia Creative Commons Música: Música méxicana sin Copyrigth con licencia creative Commons Fuentes: La Tierra Llora de Peter Cozzens, http://www.thomaslegion.net/historyoftheeasternbandofcherokeeindiannation.html http://www.centrodeestudiosueo.com/rutabozeman.htm Productora: Vega Gonzalez Director /Colaborador: Sergio Murata Marketing José Luis Ballesteros Espero que os guste y os animo a suscribiros, dar likes, y compartir en redes sociales y a seguirnos por facebook y/o twitter. Recordad que esta disponible la opción de Suscriptor Fan , donde podréis acceder a programas en exclusiva. Podéis opinar a través de ivoox, en twitter @Niebladeguerra1 y ver el material adicional a través de facebook https://www.facebook.com/sergio.murata.77 o por mail a niebladeguerraprograma@hotmail.com Telegram Si quieres acceder a él sigue este enlace https://t.me/niebladeguerra Además tenemos un grupo de conversación, donde otros compañeros, podcaster ,colaboradores y yo, tratamos temas diversos de historia, algún pequeño juego y lo que sea, siempre que sea serio y sin ofensas ni bobadas. Si te interesa entrar , a través del canal de Niebla de Guerra en Telegram, podrás acceder al grupo. También podrás a través de este enlace (O eso creo ) https://t.me/joinchat/Jw1FyBNQPOZtEKjgkh8vXg NUEVO CANAL DE YOUTUBE https://www.youtube.com/channel/UCaUjlWkD8GPoq7HnuQGzxfw/featured?view_as=subscriber Algunos podcast amigos LA BIBLIOTECA DE LA HISTORIA https://www.ivoox.com/biblioteca-de-la-historia_sq_f1566125_1.html Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

-We Talked to Jo Dee Messina Today!-Friday Night Bites at the Battle of the Lakotas!-Looking for the King or Queen of Halloween-The Dad Joke of the Day-Creepy Clips for Kings Island Halloween Haunt Tix-Dave was Today's-Years-Old When He Got Poison Ivy for the First Time?-Good Vibes: Not Lassie, Gita!-Stattosphere: Women Say Dating Expenses are Unfair!-Stattogram Delivery for Amanda Hill-New B-105 Country Club Member Meghan Yeary is a Volunteer Firefighter! Learn more about your ad choices. Visit podcastchoices.com/adchoicesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

-We Talked to Jo Dee Messina Today! -Friday Night Bites at the Battle of the Lakotas! -Looking for the King or Queen of Halloween -The Dad Joke of the Day -Creepy Clips for Kings Island Halloween Haunt Tix -Dave was Today's-Years-Old When He Got Poison Ivy for the First Time? -Good Vibes: Not Lassie, Gita! -Stattosphere: Women Say Dating Expenses are Unfair! -Stattogram Delivery for Amanda Hill -New B-105 Country Club Member Meghan Yeary is a Volunteer Firefighter! Learn more about your ad choices. Visit podcastchoices.com/adchoices

Frederika Van Ingen est journaliste, chercheuse et auteure de 4 ouvrages sur la culture des Peuples Racines, animatrice des Cercles des Passeurs, dans la Drôme. Auteure, dernièrement, de l'ouvrage Et si la Terre nous parlait, paru aux éd. Les Liens qui Libèrent. Un magnifique travail de digestion et de synthèse des messages portés par ces cultures et riche de mises en perspective avec notre propre culture, ses évolutions, la manière dont les cultures autochtones nous ont inspirés sur des notions de liberté, par exemple … même si, chez nous, nous l'avons séparée du service à la vie et au Vivant auquel ces peuples se sentent profondément attachés.Sa lecture que je vous recommande plus que vivement, m'a énormément touchée ! Dans cet épisode, elle nous partage les 8 principes de vie qui lui semblent communs et fondateurs de l'ensemble de ces cultures. Parmi eux : La vie cherche toujours son équilibre, Tout ce qui est a une raison d'être, Le "je" est un instrument à réaccorder, La Terre est le diapason et c'est elle qui donne le tempo, ... Qu'ils soient Samis, en Europe du Nord, Lakotas ou Navajos en Amérique du Nord, Kogis en Colombie, Massaï du Kenya, Papous, en Asie, Aborigènes en Australie… ces quelques 476 millions d'hommes et de femmes continuent à nourrir leur lien avec le Vivant ! Leurs cultures sont très diversifiées mais contiennent, dans leur essence, l'universalité de ce lien à la Terre qui fait de nous des êtres humains. Et cela change tout !  Belle écoute à vous ! Merci de partager si le coeur vous en dit !Pour aller plus loin : 1. Tisser ensemble une nouvelle culture qui soutienne la vie Ateliers Tout tourne rond sur cette Terre Pas de date prévue pour le moment. Bienvenue à vous si vous souhaitez en proposer un là où vous êtes !2. A explorer :Le site internet de Frederika Van Ingen : articles, Cercles des Passeurs, ...3. A lire : Frederika Van Ingen, Sagesses d'ailleurs pour vivre aujourd'hui, éd. les Arènes, 2016Frederika Van Ingen, Ce que les Peuples Racines ont à nous dire : de la santé des hommes et de la santé du monde, éd. Les Liens qui Libèrent, 2020Frederika Van Ingen, 101 façons de se reconnecter à la nature - Ce que nous apprennent les Peuples Racines et que confirme la science, éd. les Arènes, 2022Frederika Van Ingen, Et si la Terre nous parlait - 8 principes de vie inspirés des peuples racines. éd. Les Liens qui Libèrent, 2024Et si vous souhaitez découvrir mon travail, mes propositions d'accompagnement et de formation aux pratiques d'intelligence collective et gouvernance participative, rendez-vous sur mon site : adn-intelligencecollective.com Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota's western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota's western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota's western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota's western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota's western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-west

Can a woman really aspire to become CEO?   For this Women of Color Rise episode, Analiza talks with Cheryl Crazy Bull, Wacinyanpi Win (They Depend on Her), a member of the Sicangu Lakota nation. Cheryl is President and CEO of the American Indian College Fund and is an advocate for self-determination focused on Native voice, philosophy, and traditions as the heart of the people's work in building prosperity for current and future generations. Cheryl shares advice for women to aspire to top roles: Know that women as leaders is not new. If we reach back to our cultures and histories, we'll see that women have always led. Leadership starts at home with family. Among the Lakotas and other tribes, your responsibility is to be a good relative. This includes respect and reciprocity where you give to and receive from others.  Believe in yourself. If we face feelings of impostor syndrome, we can fill ourselves with our belief in our own worthiness. For Cheryl, she told herself, “You can be that good. You can take your vision and apply it.” Be a learner and stay humble. This allows people to get close to you, see you as human and believe you will help them. Power is not bad. Power is about influence and the ability to allocate resources and move towards a vision of serving others. Get full show notes and more information here: https://analizawolf.com/ep-65-aspire-to-be-ceo-with-cheryl-crazy-bull

Né au 19ème siècle et issu de la tribu des Lakotas, Sitting Bull se fait connaître à la fin des années 1860 comme le leader de la résistance contre l'expansion américaine en territoire des Dakotas. Le peuple de Sitting Bull vit depuis des milliers d'années sur ces terres. Accompagné des siens et d'autres tribus, Sitting Bull va prendre les armes pour se défendre. Il affronta notamment le général Custer lors de la bataille Little Big Horn du 25 juin 1876.L'autrice Karine Micard vous raconte son combat dans ce nouvelle épisode d'On ne va pas refaire l'histoire. Vous découvrirez entre autres comment Sitting Bull s'est opposé à un traité qui promettait aux Sioux leurs territoires sacrés en échange d'une dépendance aux rations alimentaires distribuées par le gouvernement américain.Bonne écoute. Réalisation : Pierre Fosse, Marius Sort, Ronan Coquelin LionMusiques : Universal Music ProductionIllustration : Céline Fonteneau

Crazy Horse, the legendary military leader of the Oglala Sioux whose personal power and social nonconformity contributed to his reputation as being “strange,” fought in many famous battles, including the Little Bighorn, and held out tirelessly against the U.S. government's efforts to confine the Lakotas to reservations. Finally, in the spring of 1877 he surrendered, only to meet a violent death.

Jeff Ostler is Professor of History Emeritus at the University of Oregon. He is the author of The Lakotas and the Black Hills: The Struggle for Sacred Ground and Surviving Genocide: Native Nations and the United States from the American Revolution to Bleeding Kansas. This conversation delves into the Lakota Sioux, resilience, genocide, the art of teaching, responsibilities in teaching history and the power of place and story. https://history.uoregon.edu/profile/jostler/

durée : 00:03:32 - Le Journal de l'histoire - par : Anaïs Kien - Le massacre des Amérindiens par l’armée américaine à Wounded Knee (1890) reste un moment fort dans l'histoire contemporaine des Lakotas. De récents travaux d'archéologie permettent de mieux comprendre les ressorts de cet épisode tragique longtemps passé sous silence.

Shane Norte is the Founder of this site and Church "OTPFCME”. He is mixed ancestry with a majority bloodline of Native American. He is enrolled in the Morongo Band Of Mission Indians that have blood-ties to the Paiutes, Lakotas, Serranos, and Luisenos. Currently, he operates a church on his lands on the la Jolla Indian Reservation. His  mission is to help those seeking to better their spiritual knowledge and overall knowledge about being a better Indigenous person and human being here on Earth. From their website, "We are 501(c)3organization state registered church Here at the Church of the People for Creator and Mother Earth we seek to teach and to inspire the uttermost respect amongst each and for the spaces we occupy as Native People. This church is based out of the La Jolla Indian Reservation near Palomar Mountain. Our goal is to rejuvenate old lost ways of ceremony and worship and to provide a safe space for ceremony and to heal with the changing of times and adapting to the new days for the people. We also wish to establish beautiful communities again based off of new and old ways to which our ancestors used to live here in balance with Creator and Mother Earth." churchofthepeopleforcreatorandmotherearth.com  ***Join the East Forest Council via the new East Forest Council on Patreon.  Monthly Zoom Council, Podcast exclusives, private Patreon live-stream ceremony, and more.  Check it out and a great way to support the podcast and directly support the work of East Forest! - http://patreon.com/eastforest ***Catch East Forest LIVE - Pledge your interest in the upcoming East Forest Ceremony Concert events this Spring/Summer 2021.  More info and join us at eastforest.org/tour Join the newsletter and be part of the East Forest Council Community. Listen to East Forest guided meditations on Spotify & Apple Check out the East Forest x Ram Dass album on (Spotify & Apple) + East Forest's Music For Mushrooms: A Soundtrack For The Psychedelic Practitioner 5hr album (Spotify & Apple). *****Please rate Ten Laws w/East Forest on iTunes.  It helps us get the guests you want to hear.  Stay in the East Forest flow:Mothership:  http://eastforest.org/IG:  https://www.instagram.com/eastforest/FB:  https://www.facebook.com/EastForestMusic/TW:  https://twitter.com/eastforestmusicPATREON: http://patreon.com/eastforest

Click to listen to episode (4:40) Sections below are the following:Transcript of AudioAudio Notes and AcknowledgmentsImagesExtra Information SourcesRelated Water Radio EpisodesFor Virginia Teachers (Relevant SOLs, etc.) Unless otherwise noted, all Web addresses mentioned were functional as of 8-14-20.TRANSCRIPT OF AUDIOFrom the Cumberland Gap to the Atlantic Ocean, this is Virginia Water Radio for the week of August 17, 2020. This episode is a revised repeat of an episode from April 2013.MUSIC – ~ 19 secThat’s part of “A Song for the Sea,” by the Richmond, Va.-based band Carbon Leaf.  The music opens an episode about Virginia’s famous connection to the sea—the Chesapeake Bay—and a wireless, floating system for getting current data and historical information about the Bay.  Have a listen for about 55 seconds to a recording from that system.VOICE - ~56 sec – “Welcome to NOAA’s First Landing buoy, part of the Chesapeake Bay Interpretive Buoy System. … This buoy lies on a shoal in the Chesapeake’s mouth, approximately halfway between the junction of the Thimble Shoals and Baltimore channels, and east of the middle section of the Chesapeake Bay Bridge-Tunnel.  The first landing buoy sits at the crossroads of the Chesapeake Bay and the Atlantic. Weather and water conditions at this intersection reflect the dynamic daily interplay of Earth’s third-largest estuary and her second-largest ocean. … In this location, the First Landing Chesapeake Bay Interpretive Buoy System buoy anchors the lower end of the buoy system.  It provides fascinating observations on both water quality and weather conditions, assisting many users, from pilots handling large ships, to anglers in small boats, and even tourists driving across the Bridge-Tunnel.”You’ve been listening to excerpts of a recording from the Chesapeake Bay Interpretive Buoy System, or CBIBS, about geography at the First Landing buoy near Cape Henry, Virginia.  Sometimes called “smart buoys,” these buoys provide current weather and water conditions at ten Bay locations, from the Susquehanna River’s mouth near Havre de Grace, Maryland, to Cape Henry.  Begun in 2007 and operated by the National Oceanic and Atmospheric Administration, or NOAA, CBIBS buoys collect meteorological, oceanographic, and water-quality data and relay that information through wireless technology to users of the system’s Web site or related mobile apps.  Along with the data measured at the buoys, CBIBS offers geographic, historical, and seasonal information for each buoy location, both in text and in audio recordings like the one you just heard.  This information helps interpret the Captain John Smith Chesapeake National Historic Trail, a water trail marking Smith’s explorations of the Bay and area rivers from 1607 to 1609.Whether you’re venturing out on the waters of the Chesapeake, or you have a land-based interest in Bay data, geography, or history, you can get information from CBIBS online at buoybay.noaa.gov or via mobile apps for the system.Thanks to Carbon Leaf for permission to use this week’s music, and we close with about 20 more seconds of “A Song for the Sea.”MUSIC – ~ 21 sec - “Sail, sail, sailor beware,” then instrumentalSHIP’S BELLVirginia Water Radio is produced by the Virginia Water Resources Research Center, part of Virginia Tech’s College of Natural Resources and Environment.  For more Virginia water sounds, music, or information, visit us online at virginiawaterradio.org, or call the Water Center at (540) 231-5624.  Thanks to Stewart Scales for his banjo version of Cripple Creek to open and close this show.   In Blacksburg, I’m Alan Raflo, thanking you for listening, and wishing you health, wisdom, and good water.AUDIO NOTES AND ACKNOWLEDGEMENTSThis Virginia Water Radio episode replaces Episode 159, 4-29-13.“A Song for the Sea,” from the 2013 album, “Ghost Dragon Attacks Castle,” is copyright by Carbon Leaf and Constant Ivy Music; used with permission of Constant Ivy Music.  More information about Carbon Leaf is available online at https://www.carbonleaf.com/band-bio; at https://www.facebook.com/carbonleaf/; and in Carbon Leaf still going strong after 26 years, by Mike Holtzclaw, [Newport News] Daily Press, 3/14/19. The voice excerpts were taken from the online audio file, “Geography,” for the First Landing buoy in the National Oceanic and Atmospheric Administration’s (NOAA) Chesapeake Bay Interpretive Buoy System (CBIBS), online at https://buoybay.noaa.gov/locations/first-landing#quicktabs-location_tabs=1.Click here if you’d like to hear the full version (1 min./11 sec.) of the “Cripple Creek” arrangement/performance by Stewart Scales that opens and closes this episode.  More information about Mr. Scales and the group New Standard, with which Mr. Scales plays, is available online at http://newstandardbluegrass.com.IMAGESImage of a Chesapeake Bay Interpretive Buoy System (CBIBS) buoy and its components. Image from the National Oceanic and Atmospheric Administration CBIBS Web site, “About the Buoy Technology,” online at https://buoybay.noaa.gov/about/about-buoy-technology.Map showing the 10 Chesapeake Bay Interpretive Buoy System (CBIBS) buoy locations, as of August 2020. Image from the National Oceanic and Atmospheric Administration CBIBS Web site, “About the System,” online at https://buoybay.noaa.gov/about/about-system. Abbreviations for locations, from north to south, are as follows:S = Susquehanna River, near Havre de Grace, Md.;SN = Patapsco River, near Baltimore, Md.;AN = Annapolis, Md., at the mouth of the Severn River;UP = upper Potomac River, near Washington, D.C.;GR = Gooses Reef, in the Bay channel off the mouth of the Little Choptank River in Maryland;PL = Potomac River, at the river’s mouth near Point Lookout, Md.;SR = Stingray Point, at the mouth of the Rappahannock River near Deltaville, Va. (Middlesex County);YS = York Spit, in the York River near Perrin, Va. (Gloucester County);J = James River, near Jamestown Island (James City County, Va.); andFL = First Landing, near Cape Henry, Va. (City of Virginia Beach).EXTRA INFORMATION ABOUT THE CHESAPEAKE BAY INTERPRETIVE BUOY SYSTEM (CBIBS) AND THE CAPTAIN JOHN SMITH CHESAPEAKE NATIONAL HISTORIC TRAILThe following information is quoted the CBIBS Web site, “About” page, online at https://buoybay.noaa.gov/about, as of 8-17-20.“You set out in your kayak from a canoe launch somewhere along the shores of the Chesapeake Bay—the same geography traveled by Captain John Smith some 400 years ago.  As the first English settler to fully explore the Chesapeake Bay, Smith traveled more than 2,000 miles during the summer of 1608 in an open ‘shallop’ boat with no modern conveniences.“But your trip is quite different. While you are also in an open boat, you are equipped with a cell phone and waterproof maps of the Captain John Smith Chesapeake National Historic Trail—the first water trail in the National Park Service's National Trail System—giving you many advantages that the early explorers didn't have.“In particular, you have access to NOAA's Chesapeake Bay Interpretive Buoy System (CBIBS), a network of observation buoys that mark points along the Captain John Smith Chesapeake National Historic Trail.  These on-the-water platforms merge the modern technologies of cellular communications and internet-based information sharing.  You can pull out your cell phone and check out real-time weather and environmental information like wind speed, temperature, and wave height at any of the buoys.  Unlike John Smith, you know what's ahead of you, and can decide on an alternative plan to strike out for a landfall closer to home—protected from the elements and sheltered from the growing waves on the Bay.“Not only do these ‘smart buoys’ give you real-time wind and weather information, they can to tell you something about John Smith's adventures during his 1608 voyage.”SOURCESUsed for AudioChesapeake Conservancy, “About the [Captain John Smith Chesapeake] Trail,” online at https://www.chesapeakeconservancy.org/what-we-do/explore/find-your-chesapeake/about-the-trail/; and “History of the Trail,” online at https://www.chesapeakeconservancy.org/what-we-do/explore/find-your-chesapeake/about-the-trail/history-of-the-trail/.National Oceanic and Atmospheric Administration’s (NOAA), “Chesapeake Bay Interpretive Buoy System (CBIBS),” online at http://buoybay.noaa.gov/.National Park Service, “Captain John Smith Chesapeake National Historic Trail,” online at https://home.nps.gov/cajo/index.htm.For More Information about the Chesapeake BayChesapeake Bay Program, online at https://www.chesapeakebay.net/.Alice Jane Lippson and Robert L. Lippson, Life in the Chesapeake Bay, Johns Hopkins University Press, Baltimore, Md., 2006.Virginia Institute of Marine Science (VIMS), “Bay Info,” online at https://www.vims.edu/bayinfo/index.php.RELATED VIRGINIA WATER RADIO EPISODESAll Water Radio episodes are listed by category at the Index link above (http://www.virginiawaterradio.org/p/index.html).  See particularly the “Rivers, Streams, and Other Surface Water” subject category. Following are links to some other episodes on the Chesapeake Bay. Bay Barometer and other reports – Episode 305, 2-29-16.Bay environmental conditions as of 2019-20 – Episode 537, 8-10-20.Bay Total Maximum Daily Load (TMDL), Phase II Watershed Implementation Plan – Episode 115, 6-18-12.Bay TMDL, Phase III Watershed Implementation Plan – Episode 475, 6-3-19.Chesapeake Bay Commission – Episode 496, 10-28-19.Estuaries introduction – Episode 326, 7-25-16.Oysters and nitrogen (Part 1) – Episode 279, 8-24-15 .Oysters and nitrogen (Part 2) – Episode 280, 9-7-15.Submerged aquatic vegetation (“Bay grasses”) – Episode 325, 7-18-16FOR VIRGINIA TEACHERS – RELATED STANDARDS OF LEARNING (SOLs) AND OTHER INFORMATIONFollowing are some Virginia Standards of Learning (SOLs) that may be supported by this episode’s audio/transcript, sources, or other information included in this post.2013 Music SOLsSOLs at various grade levels that call for “examining the relationship of music to the other fine arts and other fields of knowledge.” 2010 Science SOLsGrades K-6 Scientific Investigation, Reasoning, and Logic Theme1.1, 2.1, 3.1, 4.1, 5.1, and 6.1 – Gathering and analyzing data.Grades K-6 Earth Resources Theme4.9 – Virginia natural resources, including watersheds, water resources, and organisms.6.9 – public policy decisions related to the environment (including resource management and conservation, land use decisions, hazard mitigation, and cost/benefit assessments).Grades K-6 Interrelationships in Earth/Space Systems Theme4.6 – weather conditions, phenomena, and measurements.5.6 – characteristics of the ocean environment (ecological, geological, and physical).Grades K-6 Living Systems Theme6.7 – natural processes and human interactions that affect watershed systems; Virginia watersheds, water bodies, and wetlands; health and safety issues; and water monitoring.Grades K-6 Matter Theme6.5 – properties and characteristics of water and its roles in the human and natural environment.Life Science CourseLS.11 – relationships between ecosystem dynamics and human activity.Earth Science CourseES.8 – influences by geologic processes and the activities of humans on freshwater resources, including identification of groundwater and major watershed systems in Virginia, with reference to the hydrologic cycle.ES.10 – ocean processes, interactions, and policies affecting coastal zones, including Chesapeake Bay.ES.12 – weather and climate.Biology CourseBIO.8 – dynamic equilibria and interactions within populations, communities, and ecosystems; including nutrient cycling, succession, effects of natural events and human activities, and analysis of the flora, fauna, and microorganisms of Virginia ecosystems.Chemistry CourseCH.1 – current applications to reinforce science concepts.Physics CoursePH.1 – current applications to reinforce science concepts.PH.2 – analyzing and interpreting data.2015 Social Studies SOLs Grades K-3 History Theme1.2 – Virginia history and life in present-day Virginia.1.3 – stories of influential people in Virginia history.Grades K-3 Geography Theme1.6 – Virginia climate, seasons, and landforms.2.6 – environment and culture of three Indian peoples: Powhatans, Lakotas, Pueblos.Virginia Studies CourseVS.1 – impact of geographic features on people, places, and events in Virginia history.VS.2 – physical geography and native peoples of Virginia past and present.VS.3 – first permanent English settlement in America.VS.10 – knowledge of government, geography, and economics in present-day Virginia.United States History to 1865 CourseUSI.2 – major land and water features of North America, including their importance in history.USI.3 – early cultures in North America.USI.4 – European exploration in North America and western Africa.Civics and Economics CourseCE.6 – government at the national level.World Geography CourseWG.2 – how selected physical and ecological processes shape the Earth’s surface, including climate, weather, and how humans influence their environment and are influenced by it.WG.3 – how regional landscapes reflect the physical environment and the cultural characteristics of their inhabitants.Virginia and United States History CourseVUS.2 – early European exploration and colonization and interactions among Europeans, Africans, and American Indians.VUS.4 – Major pre-Revolution events.Government CourseGOVT.1 – skills for historical thinking, geographical analysis, economic decision-making, and responsible citizenship.GOVT.7 – national government organization and powers.Virginia’s SOLs are available from the Virginia Department of Education, online at http://www.doe.virginia.gov/testing/.Following are links to Water Radio episodes (various topics) designed especially for certain K-12 grade levels.Episode 250, 1-26-15 – on boiling, for kindergarten through 3rd grade.Episode 255, 3-2-15 – on density, for 5th and 6th grade.Episode 282, 9-21-15 – on living vs. non-living, for kindergarten.Episode 309, 3-28-16 – on temperature regulation in animals, for kindergarten through 12th grade.Episode 333, 9-12-16 – on dissolved gases, especially dissolved oxygen in aquatic habitats, for 5th grade.Episode 403, 1-15-18 – on freezing and ice, for kindergarten through 3rd grade.Episode 404, 1-22-18 – on ice on ponds and lakes, for 4th through 8th grade.Episode 406, 2-5-18 – on ice on rivers, for middle school.Episode 407, 2-12-18 – on snow chemistry and physics, for high school.Episode 483, 7-29-19 – on buoyancy and drag, for middle school and high school.Episode 524, 5-11-20 – on sounds by water-related animals, for elementary school through high school.Episode 531, 6-29-20 – on various ways that animals get water, for 3rd and 4th grade.

Lanniko Lee interviews Monica Braine about Witness: A Hunkpapha Historian's Strong-Heart Song of the Lakotas by Josephine Waggoner. Music: Frank Waln - "My Stone (instrumentals)" More info: https://www.oaklakewriterssociety.com/nativereads-podcast-series #NativeReads: https://www.firstnations.org/nativereads/

The Lakotas are demanding the removal of Mount Rushmore and the return of the Black Hills. Meanwhile, Trump is planning a July 3 visit to the "Shrine of Democracy," a site Natives have dubbed the "Shrine of Hypocrisy." We speak with Dallas Goldtooth (@dallasgoldtooth), co-founder of the comedy group the 1491s and a long-time organizer with the Indigenous Environmental Network, about the Keystone XL pipeline, Indigenous history, and so much more.

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota’s western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota’s western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota’s western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota’s western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices

The names of Red Cloud, Sitting Bull, and Crazy Horse are often readily recognized among many Americans. Yet the longer, dynamic history of the Lakota - a history from which these three famous figures were created - remains largely untold. In Lakota America: A New History of Indigenous Power (Yale, 2019), historian Pekka Hämäläinen, author of The Comanche Empire, aims to provide a comprehensive history of Lakota migration, expansion, resistance, survival, and resilience. In turn, Hämäläinen tells the story of a people who “were - and are - shapeshifters with a palpable capacity to adapt to changing conditions around them and yet remain Lakotas.” With the Lakota as its primary historical agents, Lakota America recontextualizes the history of North America in terms of Lakota actions, interests, and power. Hämäläinen starts with the history of the Oceti Sakowin in the seventeenth-century western Great Lakes. From there, Hämäläinen follows the Lakota’s western trajectory, first to the Mnisose (Missouri River), and then to the sacred Paha Sapa (Black Hills). In both instances of relocation, the Lakota reinvent themselves while retaining their distinct identity and place in the world. Thanks to - rather than in spite of - their adaptive capacities, says Hämäläinen, the Lakota repeatedly exercise their control of their own destiny as well as the arc of North American history more broadly. Lakota America places the Lakota at the center of North American history, tracing its course up to the present day, and illuminating how generations of shapeshifting has ensured the endurance and resilience of Lakota peoples, sovereignty, and history today. Annabel LaBrecque is a PhD student in the department of history at UC Berkeley. You can find her on Twitter @labrcq. Learn more about your ad choices. Visit megaphone.fm/adchoices

The first part of a sweeping two-volume history of the devastation brought to bear on Indian nations by U.S. expansion.In this book, the first part of a sweeping two-volume history, Jeffrey Ostler investigates how American democracy relied on Indian dispossession and the federally sanctioned use of force to remove or slaughter Indians in the way of U.S. expansion. He charts the losses that Indians suffered from relentless violence and upheaval and the attendant effects of disease, deprivation, and exposure. This volume centers on the eastern United States from the 1750s to the start of the Civil War.An authoritative contribution to the history of the United States' violent path toward building a continental empire, this ambitious and well-researched book deepens our understanding of the seizure of Indigenous lands, including the use of treaties to create the appearance of Native consent to dispossession. Ostler also documents the resilience of Native people, showing how they survived genocide by creating alliances, defending their towns, and rebuilding their communities.-Jeffrey Ostler is Beekman Professor of Northwest and Pacific History at the University of Oregon and the author of The Lakotas and the Black Hills and The Plains Sioux and U.S. Colonialism from Lewis and Clark to Wounded Knee. His latest work is Surviving Genocide: Native Nations and the United States from the American Revolution to Bleeding Kansas. You can follow him on Twitter @jeff__ostler.---Support for the Age of Jackson Podcast was provided by Isabelle Laskari, Jared Riddick, John Muller, Julianne Johnson, Laura Lochner, Mark Etherton, Marshall Steinbaum, Martha S. Jones, Michael Gorodiloff, Mitchell Oxford, Richard D. Brown, Rod, Rosa, Stephen Campbell, and Victoria Johnson, Alice Burton, as well as Andrew Jackson's Hermitage​ in Nashville, TN.

In All My Relatives: Exploring Lakota Ontology, Belief, and Ritual (University of Nebraska Press, 2018), David C. Posthumus, Assistant Professor of Anthropology and Native American Studies at the University of South Dakota, offers the first revisionist history of the Lakotas’ religion and culture in a generation. He applies key insights from what has been called the “ontological turn,” particularly the dual notions of interiority/soul/spirit and physicality/body and an extended notion of personhood, as proposed by A. Irving Hallowell and Philippe Descola, which includes humans as well as nonhumans. All My Relatives demonstrates how a new animist framework can connect and articulate otherwise disparate and obscure elements of Lakota ethnography. Stripped of its problematic nineteenth-century social evolutionary elements and viewed as an ontological or spiritual alternative, this reevaluated concept of animism for a twenty-first-century sensibility provides a compelling lens through which traditional Lakota mythology, dreams and visions, and ceremony may be productively analyzed and more fully understood. Posthumus explores how Lakota animist beliefs permeate the understanding of the real world in relation to such phenomena as the personhood of rocks, ghosts or spirits of deceased humans and animals, meteorological phenomena, familiar spirits or spirit helpers, and medicine bundles. All My Relatives offers new insights into traditional Lakota culture for a deeper and more enduring understanding of indigenous cosmology, ontology, and religion. Ryan Tripp teaches a variety of History courses at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In All My Relatives: Exploring Lakota Ontology, Belief, and Ritual (University of Nebraska Press, 2018), David C. Posthumus, Assistant Professor of Anthropology and Native American Studies at the University of South Dakota, offers the first revisionist history of the Lakotas’ religion and culture in a generation. He applies key insights from what has been called the “ontological turn,” particularly the dual notions of interiority/soul/spirit and physicality/body and an extended notion of personhood, as proposed by A. Irving Hallowell and Philippe Descola, which includes humans as well as nonhumans. All My Relatives demonstrates how a new animist framework can connect and articulate otherwise disparate and obscure elements of Lakota ethnography. Stripped of its problematic nineteenth-century social evolutionary elements and viewed as an ontological or spiritual alternative, this reevaluated concept of animism for a twenty-first-century sensibility provides a compelling lens through which traditional Lakota mythology, dreams and visions, and ceremony may be productively analyzed and more fully understood. Posthumus explores how Lakota animist beliefs permeate the understanding of the real world in relation to such phenomena as the personhood of rocks, ghosts or spirits of deceased humans and animals, meteorological phenomena, familiar spirits or spirit helpers, and medicine bundles. All My Relatives offers new insights into traditional Lakota culture for a deeper and more enduring understanding of indigenous cosmology, ontology, and religion. Ryan Tripp teaches a variety of History courses at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In All My Relatives: Exploring Lakota Ontology, Belief, and Ritual (University of Nebraska Press, 2018), David C. Posthumus, Assistant Professor of Anthropology and Native American Studies at the University of South Dakota, offers the first revisionist history of the Lakotas’ religion and culture in a generation. He applies key insights from what has been called the “ontological turn,” particularly the dual notions of interiority/soul/spirit and physicality/body and an extended notion of personhood, as proposed by A. Irving Hallowell and Philippe Descola, which includes humans as well as nonhumans. All My Relatives demonstrates how a new animist framework can connect and articulate otherwise disparate and obscure elements of Lakota ethnography. Stripped of its problematic nineteenth-century social evolutionary elements and viewed as an ontological or spiritual alternative, this reevaluated concept of animism for a twenty-first-century sensibility provides a compelling lens through which traditional Lakota mythology, dreams and visions, and ceremony may be productively analyzed and more fully understood. Posthumus explores how Lakota animist beliefs permeate the understanding of the real world in relation to such phenomena as the personhood of rocks, ghosts or spirits of deceased humans and animals, meteorological phenomena, familiar spirits or spirit helpers, and medicine bundles. All My Relatives offers new insights into traditional Lakota culture for a deeper and more enduring understanding of indigenous cosmology, ontology, and religion. Ryan Tripp teaches a variety of History courses at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In All My Relatives: Exploring Lakota Ontology, Belief, and Ritual (University of Nebraska Press, 2018), David C. Posthumus, Assistant Professor of Anthropology and Native American Studies at the University of South Dakota, offers the first revisionist history of the Lakotas’ religion and culture in a generation. He applies key insights from what has been called the “ontological turn,” particularly the dual notions of interiority/soul/spirit and physicality/body and an extended notion of personhood, as proposed by A. Irving Hallowell and Philippe Descola, which includes humans as well as nonhumans. All My Relatives demonstrates how a new animist framework can connect and articulate otherwise disparate and obscure elements of Lakota ethnography. Stripped of its problematic nineteenth-century social evolutionary elements and viewed as an ontological or spiritual alternative, this reevaluated concept of animism for a twenty-first-century sensibility provides a compelling lens through which traditional Lakota mythology, dreams and visions, and ceremony may be productively analyzed and more fully understood. Posthumus explores how Lakota animist beliefs permeate the understanding of the real world in relation to such phenomena as the personhood of rocks, ghosts or spirits of deceased humans and animals, meteorological phenomena, familiar spirits or spirit helpers, and medicine bundles. All My Relatives offers new insights into traditional Lakota culture for a deeper and more enduring understanding of indigenous cosmology, ontology, and religion. Ryan Tripp teaches a variety of History courses at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In All My Relatives: Exploring Lakota Ontology, Belief, and Ritual (University of Nebraska Press, 2018), David C. Posthumus, Assistant Professor of Anthropology and Native American Studies at the University of South Dakota, offers the first revisionist history of the Lakotas’ religion and culture in a generation. He applies key insights from what has been called the “ontological turn,” particularly the dual notions of interiority/soul/spirit and physicality/body and an extended notion of personhood, as proposed by A. Irving Hallowell and Philippe Descola, which includes humans as well as nonhumans. All My Relatives demonstrates how a new animist framework can connect and articulate otherwise disparate and obscure elements of Lakota ethnography. Stripped of its problematic nineteenth-century social evolutionary elements and viewed as an ontological or spiritual alternative, this reevaluated concept of animism for a twenty-first-century sensibility provides a compelling lens through which traditional Lakota mythology, dreams and visions, and ceremony may be productively analyzed and more fully understood. Posthumus explores how Lakota animist beliefs permeate the understanding of the real world in relation to such phenomena as the personhood of rocks, ghosts or spirits of deceased humans and animals, meteorological phenomena, familiar spirits or spirit helpers, and medicine bundles. All My Relatives offers new insights into traditional Lakota culture for a deeper and more enduring understanding of indigenous cosmology, ontology, and religion. Ryan Tripp teaches a variety of History courses at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In All My Relatives: Exploring Lakota Ontology, Belief, and Ritual (University of Nebraska Press, 2018), David C. Posthumus, Assistant Professor of Anthropology and Native American Studies at the University of South Dakota, offers the first revisionist history of the Lakotas’ religion and culture in a generation. He applies key insights from what has been called the “ontological turn,” particularly the dual notions of interiority/soul/spirit and physicality/body and an extended notion of personhood, as proposed by A. Irving Hallowell and Philippe Descola, which includes humans as well as nonhumans. All My Relatives demonstrates how a new animist framework can connect and articulate otherwise disparate and obscure elements of Lakota ethnography. Stripped of its problematic nineteenth-century social evolutionary elements and viewed as an ontological or spiritual alternative, this reevaluated concept of animism for a twenty-first-century sensibility provides a compelling lens through which traditional Lakota mythology, dreams and visions, and ceremony may be productively analyzed and more fully understood. Posthumus explores how Lakota animist beliefs permeate the understanding of the real world in relation to such phenomena as the personhood of rocks, ghosts or spirits of deceased humans and animals, meteorological phenomena, familiar spirits or spirit helpers, and medicine bundles. All My Relatives offers new insights into traditional Lakota culture for a deeper and more enduring understanding of indigenous cosmology, ontology, and religion. Ryan Tripp teaches a variety of History courses at Los Medanos Community College. He also teaches History courses for two universities. He has a Ph.D. in History from the University of California, Davis, with a double minor that includes Native American Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It's a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana.

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

Is a new era for Native American media in the United States opening up? Three Native American journalists talk about challenging stereotypes and bringing a nuanced voice to indigenous issues. They belong to a generation that believes in making things happen, despite all the odds, and not waiting for mainstream media to catch on. Native Americans once owned the land in the United States, it was theirs before the white settlers arrived. They are the First People, whom archaeologists believe have been on the North American continent for some 50,000 years. Today they represent less than one percent of the United States’ total population. An estimated 2.7 million tribal citizens associated with 567 federally recognised tribes. Tribal issues hardly make it into the US mainstream media. When people outside the US read, listen or watch news about the country, it is as if America’s First Nation have become a ghost nation. Levi Rickert, the Michigan-based founder, editor and publisher of multimedia news platform Native News Online, says that is primarily due to the size of the Native American population. Kevin Abourezk, who is based in Nebraska where he is the managing editor of Indianz.com, a Native American online news site run by the Winnebago Tribe, believes it is because there are so few Native Americans in mainstream media. Jenni Monet (www.jennimonet.com) is an award winning Native American independent journalist from the Laguna Pueblo tribe. She has been working as a journalist for 19 years, most of it spent covering indigenous issues across the world. Under-reported narrative “There is a serious need for the indigenous narrative. [It] is the most chronically under-reported narrative in mainstream today, not only in the US but around the world,” she says. She points out that out of the hundreds of tribes living in the United States, only a tiny fraction of them attracts the attention of the media: the Lakotas, the Navaho Nation or the Cherokee Nation of Oklahoma. “It is not a mistake that these tribes are among the most popular in the mainstream because the mainstream goes towards the familiar. They like the poverty out of the Lakotas because it is so blatant. The cyclical nature of it is so raw. They like the Navaho Nation because it is so mystical with medicine-man and the south-west desert… They like the Cherokee Nation of Oklahoma because who doesn’t firmly believe they have some ounce of Cherokee ancestry in their family lineage? These sorts of narratives as told by outsiders themselves have just been perpetuated for decades.” For Kevin Abourezk, who is from the Rosebud Lakota tribe, it is often difficult for Native journalists to get editors of non-native media to accept their story ideas. “Editors are acutely aware of who their readers are and [what] they want to read,” he explains. According to Abourezk, in areas where there are a significant number of Native Americans like Gallup, New Mexico or Rapid City, South Dakota, tribal issues will get more coverage. He says it is reflected in publications like the New York Times or smaller ones like the Sioux City Journal. Standing Rock, a reckoning One story that made it to mainstream media around the world was the long protest against the Dakota Access Pipeline. Thousands of Native Americans, joined by non-Natives, gathered in North Dakota to support the Standing Rock and Cheyenne River Sioux Tribes in their fight against the pipeline, a 3.8-billion-dollar investment. They say it desecrates sacred grounds and threatens the water quality of the Standing Rock Indian Reservation. The pipeline carries crude oil beneath their only source of drinking water. Across the globe, videos circulated, showing the violent repression of the protesters by private security guards, riot police and national guards. In their arsenal to deal with demonstrations, they used, among other things, sound cannons, rubber bullets and dog attacks. Jenni Monet covered the story for six consecutive months and was embedded at the Standing Rock reservation for four months, until the end of March 2017. She was arrested and, along with seven other journalists, is still facing charges for criminal trespass and rioting brought by the local Morton County. Why did it take such a violent crackdown for news about Standing Rock to make the headlines? “People were maimed,” remembers Jenni Monet. “People were sent into hypothermic shock after being doused with water on a sub-freezing night in November to the point where legacy media could not simply ignore it anymore. They reported on that story 48 hours later. It takes for brown people to die before it becomes unfortunately headline news.” Monnet says that when the Dakota Access Pipeline protests were happening the story was competing with “one thing and one thing only, Donald Trump”. Based on her own experience, Monet describes the newsrooms obsession with “clickbait”, stories need to pull “the most shares, the most tweets, drive comments from viewers”. “If Standing Rock proved anything, it’s that [tribal] issues aren’t complicated at all. You just need a lot of people to talk about them. Standing Rock is going to continue to be a case study for us when we look at the power of indigenous media. And, for me and my fellow native journalists, we cannot forget those strides and those gains that were made from Standing Rock.” Native American journalism Journalism for Native Americans by Native Americans goes back to the 19th century with the Cherokee Phoenix newspaper founded in 1828. It was written in both English and the Cherokee alphabet created by Sequoyah. “That newspaper was democracy at work … sovereignty at work. It was the tribe itself having a voice and shaping a narrative that otherwise was completely removed from any sort of publication back then,” declares Jenni Monet. The newspaper emerged at a time when the Cherokee Nation was debating what action to take while facing forced relocation from their ancestral land in south-eastern United States. Under the Indian Removal Act of 1830, the Cherokee people were rounded up and forced to relocate to an area west of the Mississippi River designated as Indian Territory. The journey became known as the “trail of tears”. Tribal newspapers are still very popular, according to Kevin Abourezk, and probably the most popular among the various native news platforms. Most tribes of a certain size have a newspaper that they publish and distribute to their members on the reservations. But such media do not cover national issues pertaining to the Indian Country. “Just a handful of websites” will cover, for example, a hearing in Washington related to some law dealing with Indian Trust Land. And that’s a problem for Kevin Abourezk. For Jenni Monet, indigenous media shouldn’t only be for the tribal communities, nor should it only look at “outsiders” as an audience. It should be “somewhere in between”. “What we saw at Standing Rock was this widespread embrace of concepts that editors themselves have often couched as topics too weighty for their listenership to endure. It was amazing to see on CNN, Sara Sidner quote Lakota prophecy. And a segment about treaty rights. These topics are not too complicated. What they are is sorely underreported.” Making their voice heard “It’s our time to tell our stories,” declares Levi Rickert, who is from the Prairie Band Potawatomi Nation. He deplores the way in which Native Americans are portrayed in the US media. And that’s one of the reasons he decided to set up Native News Online in 2011. “We are perceived as being conquested people, losers… [associated with] alcoholism, poverty... I try to identify stories that really show the progress and achievements of American Indians and Alaska Natives.” For Rickert, this is a more a calling than a job. “It is almost like a trusteeship given to me by the Creator to really do my part,” he say, “We serve many tribal nations from around the United States. I try to purposefully find writers from around the country that can write about their region, their tribal nation. The non-native media will not always write about our stories, we can certainly do it.” As for Jenni Monet, she opted for the precarious position of being an independent journalist rather than being attached to a particular news organisation in order to have a greater chance of getting her stories about indigenous peoples and their rights movements published. “I’ve worked for some of the biggest brands in the industry and I understand how newsrooms operate. [Being] independent, I can choose many of these decision makers and pitch and pitch and pitch,” declares Jenni Monet, host of the podcast, Still here: Modern stories of resilience, indigenously told. “People are starting to wake up a little and realise that there is a whole vast Indian country out there,” adds Monet. A generation of journalists, whom she describes as front-runners, took the lead in creating a nuanced narrative and paved the way for her generation. “I’m so grateful for writers like Tim Giago, Mark Trahant, Suzan Shown Harjo, Bunty Anquoe and the list can go on.” Kevin Abourezk recently decided to start working full time for the Native news website, Indianz.com. Most of his 18 years as a journalist were spent working for the Lincoln Journal Star, a non-Native daily. “I’ve always wanted to work for native media but I’ve also for a long time felt it was important to reach out to non-Native Americans and trying to educate them about issues facing Native Americans.” Abourezk says that his former editors were great and welcomed his stories. However, they had a preference for a certain type of stories. One of them is White Clay, a small town of 14 people in Nebraska with four liquor stores selling four million cans of beer a year to the Pine Ridge reservation, which has a population of 40,000 people. In September this year Indian Country Today, a prominent newspaper and website, put a stop to its activities after 25 years in business, citing financial constraints. This brought some big changes in the world of Native journalism in America, explained Abourezk, and it was one of the reasons why he decided to move to Indianz.com. “When Indian Country Today decided to shut down … that left a huge vacuum in the world of Native journalism. I felt it was important for Native journalists to step up and fill the vacuum the best we can.” It took two years of incubation before Levi Rickert’s launched Native News Online. A sustainable business model providing independent reporting appears to be a difficult goal to achieve. Rickert says that he is constantly trying to figure out how to make it work on the small Native media scene “It is a struggle. We have to fight for advertising, sponsorships, many times we are marginalized. You just have to get pass the ‘Nos’ and get people to say ‘Yes’. You have to have the tenacity to keep going even when it looks dismal out there.” The words that really encapsulate what the Native American journalists we spoke to are trying to achieve probably come from one Native News Online viewer: “You write how we Indians want to be written about.” Follow Jenni Monet on Twitter @jennimonet Follow Kevin Abourezk on Twitter @Kevin_Abourezk Follow Levi Rickert on Twitter @Native_NewsNet Follow Zeenat Hansrod on Twitter @zxnt Sound editor: Alain Bleu Music by Raye Zaragoza (In the river) and Camp Pueblo Singers (Water is life)

  Right-lane driver discrimination, high-mileage, granny bashing.   Delicious.   Then,  Custer's last stand from the vantage point of the Lakotas.  Joseph Marshall III and "The Day the World Ended at Little Big Horn"   a Lakota history.