Podcasts about mississippi band

The new series of Dior Talks – hosted by Paris-based journalist Katya Foreman – is dedicated to t ninth edition of Dior Lady Art. Eleven global artists have been invited to transform the iconic Lady Dior handbag into a unique piece of art.Collaborating with Dior Lady Art for a second consecutive season, artist Jeffrey Gibson, a member of the Mississippi Band of Choctaw Indians and Cherokee descent, returns with a piece inspired by his 2017 punching-bag sculpture “LOVE IS THE DRUG,” themed around the complexities of loving and being loved. An advocate of artisans, materials, pattern and adornment, the New York-based artist – known for his ultra-colorful works that combine traditional Native American craftsmanship with a bold, almost psychedelic aesthetic – also plays with texts and slogans, embracing the power of speech as he celebrates the forgotten and the marginalized. Thus, his latest Lady Dior is fully beaded on one side, with the word “Love” repeated three times in a signature LCD-style font, while the other is loaded with over 70 jangling 3D-printed hearts. “Being a person of color traveling around the world – I've lived in London, South Korea, Germany and different states in the United States – I think I've really always paid attention to how people dress themselves and adorn themselves,” says the artist. “I'm really interested in different kind of movements, whether it's feminist movements, LGBTQ movements or Indigenous liberation movements, and the ways that we codify that in how we dress.”Download the episode to learn more about Jeffrey Gibson's fascinating universe.Hosted by Ausha. See ausha.co/privacy-policy for more information.

This week, we are joined by Chief Cyrus Ben of the Mississippi Band of Choctaw Indians. We ask him a lot of questions, ranging from artifacts to the cultural importance of hunting to his people. We ask him to take us back hundreds of years and explain how things were done and what the landscape looked like. The Chief was a great guest, an eloquent speaker, and knowledgeable about everything from hunting to managing their extensive business interests. He cares deeply about his people, their historic past, and, of course, their future. His passion for life is quickly evident, and he felt like an old friend. We learned about hunting rabbits with short, throwable hickory clubs called rabbit sticks, and the Chief told the story of his first deer and a recent bull elk. He also explained how they manage wildlife and set seasons on the 36,000 acres under their control. This is a good one. Listen, Learn and Enjoy.  Show Notes:Mississippi Choctaw: https://www.choctaw.org/Send a text message to the show!Support the showStay connected with GameKeepers: Instagram: @mossyoakgamekeepers Facebook: @GameKeepers Twitter: @MOGameKeepers YouTube: @MossyOakGameKeepers Website: https://mossyoakgamekeeper.com/ Subscribe to Gamekeepers Magazine: https://bit.ly/GK_Magazine Buy a Single Issue of Gamekeepers Magazine: https://bit.ly/GK_Single_Issue Join our Newsletters: Field Notes - https://bit.ly/GKField_Notes | The Branch - https://bit.ly/the_branch Have a question for us or a podcast idea? Email us at gamekeepers@mossyoak.com

Join hosts Lee Edberg, IT Cybersecurity Manager, Mystic Lake Casino Hotel. Shakopee Mdewakanton Sioux Community and Adam Morrison, CIO, Mississippi Band of Choctaw indians in our podcast episode recorded live from TribalNet 2024 as they delve into the pressing cybersecurity challenges confronting tribal governments, enterprises, and health facilities. Tune in for an insightful discussion on how tribes are navigating the escalating threat landscape and fortifying their defenses.

A new study finds the five federally recognized tribes in Idaho contribute some $1.5 billion to the state's economy every year. Another new study finds the economic impact of Mississippi Band of Choctaw Indians alone reaches $1 billion for that state's annual total bottom line. Both studies echo similar research over the years in other states that show tribes are major players in their states' economic viability. And the sources aren't just gaming — categories like construction, tourism, government operations, and education are major economic contributors. GUESTS Ann McCormack (Nez Perce), economic development planner for the Nez Perce Tribe Tralynna Scott (citizen of the Cherokee Nation), chief economist for Cherokee Nation Businesses and special envoy to the U.S. Department of Treasury Andrew Huff (Cree enrolled at Rocky Boys), senior policy and legal advisor to the Center for Indian Country Development at the Federal Reserve Bank of Minneapolis Steven Peterson, clinical associate professor in economics at the College of Business and Economics at the University of Idaho

A new study finds the five federally recognized tribes in Idaho contribute some $1.5 billion to the state's economy every year. Another new study finds the economic impact of Mississippi Band of Choctaw Indians alone reaches $1 billion for that state's annual total bottom line. Both studies echo similar research over the years in other states that show tribes are major players in their states' economic viability. And the sources aren't just gaming — categories like construction, tourism, government operations, and education are major economic contributors.

Historians of the American South have come to consider the mechanization and consolidation of cotton farming—the “Southern enclosure movement”—to be a watershed event in the region's history. In the decades after World War II, this transition pushed innumerable sharecroppers, tenant farmers, and smallholders off the land, redistributing territory and resources upward to a handful of large, mainly white operators. By disproportionately displacing Black farmers, enclosure also slowed the progress of the civil rights movement and limited its impact. Dr. John Cable's Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas, 2023) is among the first studies to explore that process through the interpretive lens of settler colonialism. Focusing on east-central Mississippi, home of the Mississippi Band of Choctaw Indians, Dr. Cable situates enclosure in the long history of dispossession that began with Indian Removal. The book follows elite white landowners and Black and Choctaw farmers from World War II to 1960—the period when the old, labor-intensive farm structure collapsed. By acknowledging that this process occurred on taken land, Dr. Cable demonstrates that the records of agricultural agents, segregationist politicians, and the Bureau of Indian Affairs (BIA) are traces of ongoing colonization. The settler colonial framework, rarely associated with the postwar South, sheds important light on the shifting categories of race and class. It also prompts comparisons with other settler societies (states in southern and eastern Africa, for instance) whose timelines, racial regimes, and agrarian transitions were similar to those of the South. This postwar history of the South suggests ways in which the BIA's termination policy dovetailed with Southern segregationism and, at the same time, points to some of the shortcomings of the burgeoning field of settler colonial studies. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Historians of the American South have come to consider the mechanization and consolidation of cotton farming—the “Southern enclosure movement”—to be a watershed event in the region's history. In the decades after World War II, this transition pushed innumerable sharecroppers, tenant farmers, and smallholders off the land, redistributing territory and resources upward to a handful of large, mainly white operators. By disproportionately displacing Black farmers, enclosure also slowed the progress of the civil rights movement and limited its impact. Dr. John Cable's Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas, 2023) is among the first studies to explore that process through the interpretive lens of settler colonialism. Focusing on east-central Mississippi, home of the Mississippi Band of Choctaw Indians, Dr. Cable situates enclosure in the long history of dispossession that began with Indian Removal. The book follows elite white landowners and Black and Choctaw farmers from World War II to 1960—the period when the old, labor-intensive farm structure collapsed. By acknowledging that this process occurred on taken land, Dr. Cable demonstrates that the records of agricultural agents, segregationist politicians, and the Bureau of Indian Affairs (BIA) are traces of ongoing colonization. The settler colonial framework, rarely associated with the postwar South, sheds important light on the shifting categories of race and class. It also prompts comparisons with other settler societies (states in southern and eastern Africa, for instance) whose timelines, racial regimes, and agrarian transitions were similar to those of the South. This postwar history of the South suggests ways in which the BIA's termination policy dovetailed with Southern segregationism and, at the same time, points to some of the shortcomings of the burgeoning field of settler colonial studies. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. 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

Historians of the American South have come to consider the mechanization and consolidation of cotton farming—the “Southern enclosure movement”—to be a watershed event in the region's history. In the decades after World War II, this transition pushed innumerable sharecroppers, tenant farmers, and smallholders off the land, redistributing territory and resources upward to a handful of large, mainly white operators. By disproportionately displacing Black farmers, enclosure also slowed the progress of the civil rights movement and limited its impact. Dr. John Cable's Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas, 2023) is among the first studies to explore that process through the interpretive lens of settler colonialism. Focusing on east-central Mississippi, home of the Mississippi Band of Choctaw Indians, Dr. Cable situates enclosure in the long history of dispossession that began with Indian Removal. The book follows elite white landowners and Black and Choctaw farmers from World War II to 1960—the period when the old, labor-intensive farm structure collapsed. By acknowledging that this process occurred on taken land, Dr. Cable demonstrates that the records of agricultural agents, segregationist politicians, and the Bureau of Indian Affairs (BIA) are traces of ongoing colonization. The settler colonial framework, rarely associated with the postwar South, sheds important light on the shifting categories of race and class. It also prompts comparisons with other settler societies (states in southern and eastern Africa, for instance) whose timelines, racial regimes, and agrarian transitions were similar to those of the South. This postwar history of the South suggests ways in which the BIA's termination policy dovetailed with Southern segregationism and, at the same time, points to some of the shortcomings of the burgeoning field of settler colonial studies. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Historians of the American South have come to consider the mechanization and consolidation of cotton farming—the “Southern enclosure movement”—to be a watershed event in the region's history. In the decades after World War II, this transition pushed innumerable sharecroppers, tenant farmers, and smallholders off the land, redistributing territory and resources upward to a handful of large, mainly white operators. By disproportionately displacing Black farmers, enclosure also slowed the progress of the civil rights movement and limited its impact. Dr. John Cable's Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas, 2023) is among the first studies to explore that process through the interpretive lens of settler colonialism. Focusing on east-central Mississippi, home of the Mississippi Band of Choctaw Indians, Dr. Cable situates enclosure in the long history of dispossession that began with Indian Removal. The book follows elite white landowners and Black and Choctaw farmers from World War II to 1960—the period when the old, labor-intensive farm structure collapsed. By acknowledging that this process occurred on taken land, Dr. Cable demonstrates that the records of agricultural agents, segregationist politicians, and the Bureau of Indian Affairs (BIA) are traces of ongoing colonization. The settler colonial framework, rarely associated with the postwar South, sheds important light on the shifting categories of race and class. It also prompts comparisons with other settler societies (states in southern and eastern Africa, for instance) whose timelines, racial regimes, and agrarian transitions were similar to those of the South. This postwar history of the South suggests ways in which the BIA's termination policy dovetailed with Southern segregationism and, at the same time, points to some of the shortcomings of the burgeoning field of settler colonial studies. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

Historians of the American South have come to consider the mechanization and consolidation of cotton farming—the “Southern enclosure movement”—to be a watershed event in the region's history. In the decades after World War II, this transition pushed innumerable sharecroppers, tenant farmers, and smallholders off the land, redistributing territory and resources upward to a handful of large, mainly white operators. By disproportionately displacing Black farmers, enclosure also slowed the progress of the civil rights movement and limited its impact. Dr. John Cable's Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas, 2023) is among the first studies to explore that process through the interpretive lens of settler colonialism. Focusing on east-central Mississippi, home of the Mississippi Band of Choctaw Indians, Dr. Cable situates enclosure in the long history of dispossession that began with Indian Removal. The book follows elite white landowners and Black and Choctaw farmers from World War II to 1960—the period when the old, labor-intensive farm structure collapsed. By acknowledging that this process occurred on taken land, Dr. Cable demonstrates that the records of agricultural agents, segregationist politicians, and the Bureau of Indian Affairs (BIA) are traces of ongoing colonization. The settler colonial framework, rarely associated with the postwar South, sheds important light on the shifting categories of race and class. It also prompts comparisons with other settler societies (states in southern and eastern Africa, for instance) whose timelines, racial regimes, and agrarian transitions were similar to those of the South. This postwar history of the South suggests ways in which the BIA's termination policy dovetailed with Southern segregationism and, at the same time, points to some of the shortcomings of the burgeoning field of settler colonial studies. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Historians of the American South have come to consider the mechanization and consolidation of cotton farming—the “Southern enclosure movement”—to be a watershed event in the region's history. In the decades after World War II, this transition pushed innumerable sharecroppers, tenant farmers, and smallholders off the land, redistributing territory and resources upward to a handful of large, mainly white operators. By disproportionately displacing Black farmers, enclosure also slowed the progress of the civil rights movement and limited its impact. Dr. John Cable's Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas, 2023) is among the first studies to explore that process through the interpretive lens of settler colonialism. Focusing on east-central Mississippi, home of the Mississippi Band of Choctaw Indians, Dr. Cable situates enclosure in the long history of dispossession that began with Indian Removal. The book follows elite white landowners and Black and Choctaw farmers from World War II to 1960—the period when the old, labor-intensive farm structure collapsed. By acknowledging that this process occurred on taken land, Dr. Cable demonstrates that the records of agricultural agents, segregationist politicians, and the Bureau of Indian Affairs (BIA) are traces of ongoing colonization. The settler colonial framework, rarely associated with the postwar South, sheds important light on the shifting categories of race and class. It also prompts comparisons with other settler societies (states in southern and eastern Africa, for instance) whose timelines, racial regimes, and agrarian transitions were similar to those of the South. This postwar history of the South suggests ways in which the BIA's termination policy dovetailed with Southern segregationism and, at the same time, points to some of the shortcomings of the burgeoning field of settler colonial studies. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-south

Historians of the American South have come to consider the mechanization and consolidation of cotton farming—the “Southern enclosure movement”—to be a watershed event in the region's history. In the decades after World War II, this transition pushed innumerable sharecroppers, tenant farmers, and smallholders off the land, redistributing territory and resources upward to a handful of large, mainly white operators. By disproportionately displacing Black farmers, enclosure also slowed the progress of the civil rights movement and limited its impact. Dr. John Cable's Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas, 2023) is among the first studies to explore that process through the interpretive lens of settler colonialism. Focusing on east-central Mississippi, home of the Mississippi Band of Choctaw Indians, Dr. Cable situates enclosure in the long history of dispossession that began with Indian Removal. The book follows elite white landowners and Black and Choctaw farmers from World War II to 1960—the period when the old, labor-intensive farm structure collapsed. By acknowledging that this process occurred on taken land, Dr. Cable demonstrates that the records of agricultural agents, segregationist politicians, and the Bureau of Indian Affairs (BIA) are traces of ongoing colonization. The settler colonial framework, rarely associated with the postwar South, sheds important light on the shifting categories of race and class. It also prompts comparisons with other settler societies (states in southern and eastern Africa, for instance) whose timelines, racial regimes, and agrarian transitions were similar to those of the South. This postwar history of the South suggests ways in which the BIA's termination policy dovetailed with Southern segregationism and, at the same time, points to some of the shortcomings of the burgeoning field of settler colonial studies. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today's episode, Jessica chats with Eric Pinto (Assistant Director at the Kathryn M. Buder Center for American Indian studies at Washington University in St. Louis; Descendant of the Mississippi Band of Choctaw Indians and Pueblo of Zuni). The Buder Center is part of the Brown School of Social Work, Public Health, & Social Policy that offers the only social work program in the country with an American Indian/Alaska Native concentration. The two talk about Eric's transition from personal training to getting a Master's in Social Work and how the social work program led him to cultural projects, archaeology, and land/cultural resource protection efforts through the Buder Center. We also discuss the Buder Center's Indigenous community and Tribal Nation engagement efforts, including an ongoing trail marker tree initiative, as well as their student practicums, scholarships, and events. Additional topics that came up during our conversation include land acknowledgements, the Urban Relocation Program in the 1950s, enrollment, and blood quantum.Transcripts For rough transcripts of this episode go to https://www.archpodnet.com/heritagevoices/85Links Heritage Voices on the APN Kathryn M. Buder Center for American Indian studies at Washington University in St. Louis Digital Indigenous Storytelling Project Missouri Humanities Land Acknowledgement Buder Research Reports (PDFs for Indigenous Land, Peoples and History of Missouri Brief and Trail Marker Trees) Cahokia Mounds Mastadon State Historic Site For more links head to: https://www.archpodnet.com/heritagevoices/85Contact JessicaJessica@livingheritageanthropology.org@livingheritageA@LivingHeritageResearchCouncilArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public StoreAffiliates Motion Liquid I.V.Ready to shop better hydration, use my special link https://zen.ai/heritagevoices to save 20% off anything you order.

On today's episode, Jessica chats with Eric Pinto (Assistant Director at the Kathryn M. Buder Center for American Indian studies at Washington University in St. Louis; Descendant of the Mississippi Band of Choctaw Indians and Pueblo of Zuni). The Buder Center is part of the Brown School of Social Work, Public Health, & Social Policy that offers the only social work program in the country with an American Indian/Alaska Native concentration. The two talk about Eric's transition from personal training to getting a Master's in Social Work and how the social work program led him to cultural projects, archaeology, and land/cultural resource protection efforts through the Buder Center. We also discuss the Buder Center's Indigenous community and Tribal Nation engagement efforts, including an ongoing trail marker tree initiative, as well as their student practicums, scholarships, and events. Additional topics that came up during our conversation include land acknowledgements, the Urban Relocation Program in the 1950s, enrollment, and blood quantum.Transcripts For rough transcripts of this episode go to https://www.archpodnet.com/heritagevoices/85Links Heritage Voices on the APN Kathryn M. Buder Center for American Indian studies at Washington University in St. Louis Digital Indigenous Storytelling Project Missouri Humanities Land Acknowledgement Buder Research Reports (PDFs for Indigenous Land, Peoples and History of Missouri Brief and Trail Marker Trees) Cahokia Mounds Mastadon State Historic Site For more links head to: https://www.archpodnet.com/heritagevoices/85Contact Jessica Jessica@livingheritageanthropology.org @livingheritageA @LivingHeritageResearchCouncilArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public StoreAffiliates Motion Liquid I.V. Ready to shop better hydration, use my special link https://zen.ai/heritagevoices to save 20% off anything you order.

Nashville has a rich indigenous history that dates back to the last ice age, as well as a small but vibrant Native American community that is working to gain recognition and resources in Middle Tennessee. The first people to inhabit the area that is now modern Nashville were Native Americans who arrived here about 14,000 years ago. During the Mississippian period they built farms, villages and even cities — all decades before contact with European settlers. In this episode, we address a listener email This Is Nashville received after the first episode about the number of folks who lived in prehistoric Nashville. We speak to a historian and an archeological advisor to learn more about the original inhabitants of Nashville and what they left behind. Then, we're joined by two more members of Nashville's indigenous community to discuss their experiences and efforts to preserve and raise awareness of their history and culture, from beadwork to land acknowledgments. At the end of the episode, we'll also reconnect with Albert Bender and hear how his work has evolved over the past year and a half. This re-air was produced by Char Daston and Elizabeth Burton. The original episode was produced by Steve Haruch and Rose Gilbert.  Guests:  Albert Bender, Cherokee activist with the American Indian Coalition Charles Robinson, member of TN Archeological Advisory Council and enrolled member of the Choctaw Nation Sally Wells, president of the Native American Indian Association of Tennessee and enrolled member of the Mississippi Band of Choctaw Dante Reyna, Ph.D. student and member of the Vanderbilt Indigenous Scholars Organization

Winona LaDuke recalls “Salsa Tuesdays” outside the old Carnegie Library in Park Rapids. In 2021, water protector activists and members of the community would dance — salsa, macarena — in protest against Enbridge, the building's then occupant, the Canadian conglomerate behind the controversial Line 3 pipeline.“We would stand out there with little signs that said, ‘Water is life, protect the water, stop Line 3,'” LaDuke says. “We would always look at the building and hope that one day something would be different there.”On Thursday, Giiwedinong: The Anishinaabe Museum of Treaties and Culture opened on the spot. The museum sits just off the main drag of a downtown lined with candy shops, bars and an old cinema. Now, the stone building, built in 1908, is striped with red, white, yellow and black, the medicine wheel colors representing the four directions. It is the first museum in Minnesota devoted to the Indigenous perspective on treaty rights, environmental justice and culture.“This is not a tribal museum,” explains LaDuke, a member of the Mississippi Band of Ashinaabeg. “This is an Indigenous museum, but it is off the reservation. It received no state funding, it's entirely independent. We think of ourselves as the little museum that could.”In Oct. 2022, the building was purchased for the museum by Akiing, an Anishinaabe community nonprofit based on the nearby White Earth Indian Reservation.  “It's being put in a place that's so ironic,” says Frank Bibeau, a museum board member and the Akiing executive director.Bibeau is an enrolled member of the Minnesota Chippewa Tribe at White Earth and a treaty rights attorney. Park Rapids is in the heart of ceded treaty territory, explains Bibeau. Enbridge placed the Line 3 pipeline across Northern Minnesota despite public opposition. Water protector activists, including Native and climate advocates, warned it could pollute waterways. With the museum, Bibeau says they are correcting the actions of the building's past occupants, Carnegie and Enbridge. Related Winona LaDuke resigns as Honor The Earth leader after sexual harassment case “So, the imperialist who took and raped our land and resources created that building in Park Rapids,” Bibeau says. “The next round of imperialists also were there, and so we're taking that space, and we're saying that's not the proper use of this space. That's been harmful to our area.”At the museum are interim executive director Jerry Lee Chilton, a member of the White Earth Band, and museum organizer Mary Crystal Goggleye, who is Anishinaabe and Pueblo. They stand in the entry, surrounded by a freshly painted mural. In jewel tones, Red Lake artist Brian Dow painted animals representing many Anishinaabe clans. “Giiwedinong” is Anishinaabe for “in the north,” says Chilton, who is also the executive director of the Anishinaabe Agricultural Institute.“It's a lot of cool artifacts, a lot of cool heritage,” Chilton says. He points to the ground and cites the 1855 Treaty. “This was all reservation at one point. So, we're just bringing that to light,” Chilton says. Goggleye walks among the maps and photographs.“We are fighting for our history to be told,” Goggleye says. “We are in society, you see us in society, and we will revitalize our own history.”The intimate galleries of Giiwedinong unfold with historical photos, treaty maps, and documents. Displays outline ceded territories defined by the Treaties of 1837, 1854, 1855 and 1867. They also show the rights to hunt, fish and gather in these territories, and tell the stories about how these rights have been breached. More displays depict agreements the Anishinaabe had with other indigenous nations, like One Dish One Spoon, the treaty about shared hunting rights that dates back to the 12th century.“It's a new concept, an important concept,” says museum board member Travis Zimmerman, a descendent of the Grand Portage Band of Lake Superior Chippewa. Zimmerman is also the site manager for the Mille Lacs Indian Museum and Trading Post, which is run by the Minnesota Historical Society. Giiwedinong is different, he says.“A museum run by an American Indian organization, having American Indian curators, and really having that Native voice come out, is something that you don't really see much of, anywhere really, much less in Minnesota.”The museum is an educational resource for Native and non-Native folk alike, Zimmerman says.“The thing that's really behind treaties, it's all about sovereignty, and I think that's what people don't realize and struggle with, that American Indians are sovereign nations,” Zimmerman says. “We always have been, and we always will be.”Giiwedinong also puts these treaty rights into a contemporary context. A special exhibit features photos and stories from the Line 3 protests, and the Dakota Access Pipeline at Standing Rock. A photo on display by Sarah (Miskwaa-ens Migiziwigwan) Kalmanson includes water protector activist Tania Aubid at Standing Rock in North Dakota. In September, Aitkin County judge Leslie Metzen dismissed charges related to a Line 3 protest against Aubid, LaDuke and fellow activist Dawn Goodwin.Metzen reasoned, “We moved them by force and power and violence off the land where they lived for thousands of years. To make peace, we signed treaties with them that promised many things they never received.”Kalmanson, an Anishinaabekwe descendant of White Earth, photographed many of these protests. She is also a curator and marketing director for the museum.“We had tens of thousands of people at Standing Rock. I was there. And I want to honor that. There were a lot of atrocities that happened,” she says.Curating the museum has been healing, she says.“It was pretty brutal, what we all went through, and I just feel really energized and I'm so happy to share and carry this on,” Kalmanson says. “I'm really excited to have folks come in and see how beautiful we are.”LaDuke says there will be another dance party at the opening tonight.

The Senate Committee on Indian Affairs holds an oversight hearing on tribal lobbying matters. The hearing focused on a lobbying scandal involving Jack Abramoff and his tribal clients. The hearing was one in a series of hearings on the matter. The hearing took place on June 22, 2005, during the 109th Congress. WITNESS LIST PANEL 1 Mr. Charlie Benn Director of Administration, Office of the Chief Mississippi Band of Choctaw Indians, Choctaw, MS Mr. Donald Kilgore, Esq. Attorney General Mississippi Band of Choctaw Indians, Choctaw, MS Ms. Nell Rogers Planner Mississippi Band of Choctaw Indians, Choctaw, MS PANEL 2 Mr. Kevin Ring Former Abramoff Associate Mr. Shawn Vasell Former Abramoff Associate PANEL 3 Mrs. Amy Ridenour President National Center for Public Policy Research, Washington DC Ms. Gail Halpern Former Tax Preparer / Advisor to Jack Abramoff Mr. Brian Mann Former Director American International Center Mr. David Grosh Former Director American International Center Mr. Aaron Stetter Former Associate Capitol Campaign Strategies, Washington, DC More on Indianz.Com: https://indianz.com/News/2005/06/22/update_on_senat.asp

The Senate Committee on Indian Affairs holds an oversight hearing on tribal lobbying matters. The hearing focused on a lobbying scandal involving Jack Abramoff and his tribal clients. The hearing was one in a series of hearings on the matter. The hearing took place on June 22, 2005, during the 109th Congress. WITNESS LIST PANEL 1 Mr. Charlie Benn Director of Administration, Office of the Chief Mississippi Band of Choctaw Indians, Choctaw, MS Mr. Donald Kilgore, Esq. Attorney General Mississippi Band of Choctaw Indians, Choctaw, MS Ms. Nell Rogers Planner Mississippi Band of Choctaw Indians, Choctaw, MS PANEL 2 Mr. Kevin Ring Former Abramoff Associate Mr. Shawn Vasell Former Abramoff Associate PANEL 3 Mrs. Amy Ridenour President National Center for Public Policy Research, Washington DC Ms. Gail Halpern Former Tax Preparer / Advisor to Jack Abramoff Mr. Brian Mann Former Director American International Center Mr. David Grosh Former Director American International Center Mr. Aaron Stetter Former Associate Capitol Campaign Strategies, Washington, DC More on Indianz.Com: https://indianz.com/News/2005/06/22/update_on_senat.asp

Chief Phillip Martin was the elected leader of the Mississippi Band of Choctaw Indians from 1979 to 2007. His military service led him to decide that if Europe could be rebuilt after WWII, then Mississippi's Choctaws could have better schools and lives, too. Members of the tribe still feel the effects of his work today--fifteen years after his death. Written by Iysiahs York and produced by Emma Potts.

Stickball is the older, rougher cousin of lacrosse, developed many centuries ago as both a game and a training exercise. The U.S. government once deemed stickball one of the cultural connections they needed to eliminate in the effort to assimilate Native children through missionary-run boarding schools. The game survived that assault and keeps gaining momentum, played by local clubs and in competitive national tournaments. Today on Native America Calling, Shawn Spruce learns about the origins and growing future for the nation's oldest team sport with Mike Slee (Eastern Band of Cherokee Indians), stickball player for the Walelu Cherokee Indian Ball team and the director of operations for the Museum of the Cherokee Indian; Miranda Long Stamper (Creek and a citizen of the Eastern Band of Cherokee), teacher, coach and stickball player; announcer and player Jeremy Bell (Mississippi Band of Choctaw member); and Casey Bigpond (Mississippi Band of Choctaw member), cultural revitalization specialist for the Mississippi Band of Choctaw Indians.

Stickball is the older, rougher cousin of lacrosse, developed many centuries ago as both a game and a training exercise. The U.S. government once deemed stickball one of the cultural connections they needed to eliminate in the effort to assimilate Native children through missionary-run boarding schools. The game survived that assault and keeps gaining momentum, played by local clubs and in competitive national tournaments. Today on Native America Calling, Shawn Spruce learns about the origins and growing future for the nation's oldest team sport with Mike Slee (Eastern Band of Cherokee Indians), stickball player for the Walelu Cherokee Indian Ball team and the director of operations for the Museum of the Cherokee Indian; Miranda Long Stamper (Creek and a citizen of the Eastern Band of Cherokee), teacher, coach and stickball player; announcer and player Jeremy Bell (Mississippi Band of Choctaw member); and Casey Bigpond (Mississippi Band of Choctaw member), cultural revitalization specialist for the Mississippi Band of Choctaw Indians.

Last spring, more than 100 Oregonians posed for portraits on empty pedestals in downtown Portland that used to house sculptures of former presidents. The portraits are the brainchild of indigenous artist Jeffrey Gibson, who was invited by Portland Art Museum to create a multimedia installation both inside and outside the museum. Gibson, a member of the Mississippi Band of Choctaw Indians and of Cherokee descent, created the portraits, glass panels, and a timeline of notable dates in Oregon's Indigenous history. We talk to Gibson, and to Kathleen Ash-Milby, curator of Native American Art at the Portland Art Museum, about the exhibit.

Stickball is the older, rougher cousin of lacrosse, developed many centuries ago as both a game and a training exercise. The U.S. government once deemed stickball one of the cultural connections they needed to eliminate in the effort to assimilate Native children through missionary-run boarding schools. The game survived that assault and keeps gaining momentum, played by local clubs and in competitive national tournaments. Today on Native America Calling, Shawn Spruce learns about the origins and growing future for the nation's oldest team sport with Mike Slee (Eastern Band of Cherokee Indians), stickball player for the Walelu Cherokee Indian Ball team and the director of operations for the Museum of the Cherokee Indian; Miranda Long Stamper (Creek and a citizen of the Eastern Band of Cherokee), teacher, coach and stickball player; announcer and player Jeremy Bell (Mississippi Band of Choctaw member); and Casey Bigpond (Mississippi Band of Choctaw member), cultural revitalization specialist for the Mississippi Band of Choctaw Indians.

Stickball is the older, rougher cousin of lacrosse, developed many centuries ago as both a game and a training exercise. The U.S. government once deemed stickball one of the cultural connections they needed to eliminate in the effort to assimilate Native children through missionary-run boarding schools. The game survived that assault and keeps gaining momentum, played by local clubs and in competitive national tournaments. Today on Native America Calling, Shawn Spruce learns about the origins and growing future for the nation's oldest team sport with Mike Slee (Eastern Band of Cherokee Indians), stickball player for the Walelu Cherokee Indian Ball team and the director of operations for the Museum of the Cherokee Indian; Miranda Long Stamper (Creek and a citizen of the Eastern Band of Cherokee), teacher, coach and stickball player; announcer and player Jeremy Bell (Mississippi Band of Choctaw member); and Casey Bigpond (Mississippi Band of Choctaw member), cultural revitalization specialist for the Mississippi Band of Choctaw Indians.

In honor of Indigenous Peoples Day, This Is Nashville is rebroadcasting an episode about local indigenous communities.   Nashville has a rich indigenous history that dates back to the last ice age, as well as a small but vibrant Native American community that is working to gain recognition and resources in Middle Tennessee. The first people to inhabit the area that is now modern Nashville were Native Americans who arrived here about 14,000 years ago. During the Mississippian period they built farms, villages and even cities – all decades before contact with European settlers. In this episode, we address a listener email This Is Nashville received after the first episode about the number of folks who lived in prehistoric Nashville. We speak to a historian and an archeological advisor to learn more about the original inhabitants of Nashville, and what they left behind. Then we're joined by two more members of Nashville's indigenous community to discuss their experiences and efforts to preserve and raise awareness of their history and culture, from beadwork to land acknowledgments. Guests:  Albert Bender, Cherokee activist with the American Indian Coalition Charles Robinson, member of TN Archeological Advisory Council and enrolled member of the Choctaw Nation Sally Wells, president of the Native American Indian Association of Tennessee and enrolled member of the Mississippi Band of Choctaw Dante Reyna, Ph.D. student and member of the Vanderbilt Indigenous Scholars Organization Resources and additional reading:  WPLN: The dream to build Tennessee's first Native American cultural center keeps getting further away

Activists across the state engage with voters ahead of the general election registration deadline.Then, the Mississippi Band of Choctaw Indians uses federal aid to improve economic development.Plus, the story of James Meredith comes to life in a new graphic novel. Hosted on Acast. See acast.com/privacy for more information.

Part 2 - Once-ignored Indigenous knowledge of nature now shaping science by If you come into contact with people working in and around natural resources in Minnesota you may hear the term TEK. It's a popular buzzword, which, confusingly, has little to do with technology. It's the acronym for Traditional Ecological Knowledge, an umbrella term for information about the natural world collected by countless generations of Indigenous people.  Through observation and life experience, they gained knowledge — what plants were good to make teas to soothe a sore throat, what bark to harvest to bring down a fever, how certain species adapted to changes in climate and how fire can revitalize the forest floor to produce an abundance of berries. That knowledge was shared, often orally through stories or songs. Once dismissed as unscientific, there's now increasing interest in incorporating Indigenous knowledge into the policies and practices of Minnesotans working with forestry and wildlife.  Mathew Holding Eagle III | MPR News A group of red pines in Camp 8 about a month after a prescribed burn. Michael Dockry is an enrolled member of the Citizen Potawatomi Nation. He is also involved in American Indian studies at the University of Minnesota where he teaches TEK concepts.  Through a traditional ecological knowledge perspective, “we are connected with everything,” Dockry said.  “That's something that transcends science itself,” he said. “That's why the spirituality, that's why cultural practices and songs come into play with how tribal people are managing resources and thinking about them. We are all related.” TEK differs from what some call scientific or academic ecological knowledge, which often views humans as separate from nature.  "It's really about that relationship between people and the place where they live, and the beings that are there with them,” said Rob Croll, who coordinates the climate change program at the Great Lakes Indian Fish and Wildlife Commission.  GLIFWC represents 11 Ojibwe tribes in Minnesota, Wisconsin and Michigan with treaty rights to hunt, fish and gather on lands ceded to the federal government. Scientists recently collected information through interviews with tribal elders and harvesters to assess how vulnerable certain species are to climate change.  Croll emphasized that collective Indigenous knowledge about natural resources isn't ancient history. "It's happening now, it's happening today,” he said. “It's happening as people are out in the field on the lake, practicing the same activities that their ancestors did for hundreds and thousands of years." Over time, that knowledge has been handed down, usually orally through stories and songs. Michael Waasegiizhig Price is GLIFWC's traditional ecological knowledge specialist. Growing up, he knew little about his Anishinaabe culture. But when visiting family members in Canada, he listened as they told stories. Mathew Holding Eagle III | MPR News A reminder of the prescribed burn remains standing amidst the backdrop of new growth. "Some of these stories talked about ecological concepts, like burning off a forest to chase away the bad spirits and bring back the good spirits,” Price said. “From a scientific term, that would be called forest regeneration. You're talking about the same thing from two very different worldviews." When European settlers negotiated or often imposed treaties on tribes, that Western ideology, along with Manifest Destiny and the belief system that people were ordained by God to reign over nature — that everything on Earth was put here for their consumption — became implemented in policies.  In turn, this threatened Indigenous people's way of life. However, at least on paper, it guaranteed them the right to hunt, fish and gather in ceded territories. Under TEK, the treaties have broader implications, said Seth Moore, a biologist for the Grand Portage Band of Lake Superior Chippewa. “If those foods are not available, if those foods are toxic, if our air is toxic, if our water is toxic, the United States federal government has not honored those treaties and there has been an abrogation of those treaty rights,” Moore said.  Using fire as a tool In the Cloquet Forest, just south of Duluth, underneath a canopy of towering white and red pines, nature's melody is a chorus of Traditional Ecological Knowledge. It's a point where science and spirituality overlap. In many Indigenous communities, people have long made careful use of burns to promote forest health. But the Western view saw fire as inherently bad. On the Fond du Lac Reservation of Lake Superior Chippewa, this resulted in a curbing of burns.    In 1904, urged by lumber companies, the land comprising the forest — three percent of the reservation — was given to the University of Minnesota by the government so that it could study methods to replenish areas after deforestation.   Dockry said nowadays, tribes are reclaiming TEK they were prohibited from using in the past, including fire. “We're starting again to see tribes leading natural resource management forward with fire use in the region,” Dockry said. Mathew Holding Eagle III | MPR News A burned log inside Camp 8 after a prescribed burn in the Cloquet Forest. In May, the first prescribed burn of at least an acre since 2000 was conducted in the Cloquet Forest.  To make it happen, at the request of the Fond du Lac Reservation to the Bureau of Indian Affairs, the BIA and the U of M agreed to a memorandum of understanding. It defined the working relationship between the three entities and paid tribal fire professionals to help conduct the burn. “We can learn a lot from tribes,” Dockry said. “Tribes have done a lot of work around fire.”  Dockry says fires can be a real threat in Minnesota. However, prescribed burns help by removing forest waste which can lead to larger fires. It also encourages biodiversity by not allowing any one species of plant or tree to dominate an ecosystem — making it more sustainable.   During a recent workshop at the Cloquet Forestry Center, fire expert Damon Panek, an enrolled member of the Mississippi Band of White Earth Ojibwe, spoke from the field in Arizona while assisting another tribe with their fire efforts.    Panek helped lead the prescribed Cloquet Forest burn. He said using fires is about much more than reshaping the landscape, it is also about reclamation of something greater.   "Our identity depends on it,” Panek said. “Our language, our culture, our ways of seeing the world is based on an ecosystem that is fire adapted and we don't have that right now. So what does that mean for us?" Panek said if prescribed burns continue, they will help unshroud Indigenous identity. He predicts there will be families camping out on the reservation, on the ceded territory, foraging for berries and sharing songs, stories and life practices — as he put it, rediscovering inlets to old outlets.  ‘We want to see bigger trees' One place where traditional ecological knowledge about natural resources is being put to use is the Leech Lake Band of Ojibwe reservation in north-central Minnesota. The reservation encompasses nearly half of the Chippewa National Forest. The red and white pine stands on and around the reservation were heavily logged starting in the 1800s. Long before those timber barons began cutting the trees for profits, BJ Gotchie's ancestors made their home here.  Kirsti Marohn | MPR News New plants, including wild strawberries, are visible on the forest floor in a portion of the Leech Lake forest where a prescribed burn was recently conducted. "A lot of tribal members — myself included — we want to see bigger trees,” said Gotchie, interagency fire restoration coordinator for the Leech Lake Band. “We don't care so much about having big trees to harvest for timber revenues.” Now, along with Keith Karnes, the band's forestry director, Gotchie is working to restore it closer to the forest his ancestors knew — by selectively cutting and using prescribed burns to give the remaining trees more space to grow." We want some of these big legacy trees, these great big old monoliths. They used to be here before the timber barons came through,” Karnes said. “There'll be some young forest that comes up, too. It's all about having a mix." The forest has responded. With less underbrush, the trees are able to grow taller and form more of a canopy.  "Look at the difference in the trees,” Karnes said. “They just look happy.” Kirsti Marohn | MPR News Forestry director Keith Karnes inspects a pine tree in an area of the Leech Lake reservation near Cass Lake where recent thinning and prescribed burns have helped clear underbrush and given the remaining trees more room to grow. The forest is also getting more diverse, with other native trees and shrubs such as wild blueberries, roses and juneberries, able to thrive. For Karnes, who's not a tribal member, embracing this old way of thinking is a transformation that's taken years. When he first started working for the Leech Lake Band 16 years ago, he brought a traditional forestry mindset, all about the economics — how to harvest the most timber for the most revenue, an attitude that earned him the nickname the “Timber Beast.” Karnes recalled a conversation with a tribal employee on his first day. "I told her, ‘A happy tree is a horizontal tree,' which is what my forest products professor told me in college,” he said. “I got this absolute evil look." But after a decade or so, Karnes said his perspective changed, as he began listening to what tribal elders wanted. "The idea of timber revenues to the tribal government — it doesn't matter,” he said. “Here I was, just constantly focusing on economics. And that wasn't a vantage point for the tribe." Related stories New Bemidji State degree draws on indigenous practices to teach 21st century sustainability USDA announces a new focus on Indigenous food and agriculture Changemakers: Sean Sherman - Teaching Indigenous foods as cultural preservation Foraged plants form a connection to the earth Now, Karnes said, he uses a more holistic approach, focusing on the sustainable ecology of the forest.  That includes thinning trees earlier and aggressively to allow the remaining ones to develop bigger crowns, letting some trees fall over to create habitat for wildlife, allowing more biodiversity and encouraging tree species that are hardy to climate change and invasive insects. In other words, Karnes said, thinking long term — not just about maximizing profits.  "It's grounded in not just Western science,” he said. “It's adaptive silviculture. It's climate change science. But it's also traditional ecological knowledge. Everything has a purpose." Some federal agencies also are beginning to incorporate more Indigenous ecological knowledge into their policies and practices. In 2016, then-Leech Lake tribal chairwoman Carri Jones sent a letter to the U.S. Forest Service, voicing the band's concerns that the overharvesting of timber had led to forests dominated by pine and aspen that lacked diversity of plants and wildlife. In 2019, the tribe and the Forest Service signed a memorandum of understanding for shared stewardship of the Chippewa National Forest that reflects the band's goals. For his part, Gotchie envisions a thriving forest that produces local foods and medicines, much like it did for his ancestors. "It's not going to be just in my lifetime. Not even in my kids' lifetime,” he said. “My grandkids. That's what we want for future generations.”

For thousands of years, Choctaw Indians hunted, farmed and fished the land that would become Mississippi. In this episode, Tribal Historian Kenneth York discusses their way of life and how European settlers took their homes. In 1830, the Federal government attempted to remove the Choctaw Indians from Mississippi. York describes their connection to the land and sacred burial mounds. The Choctaw lands of Mississippi are divided into three districts and nine communities. York lists these areas and explains how they got their names. Today, the tribal headquarters of the Mississippi Band of Choctaw Indians is in Neshoba County. According to York, Choctaws still enjoy hunting, fishing, and growing their own food, despite the convenience of modern grocery stores. PHOTO: Flag of Mississippi Band of Choctaw Indians - choctaw.org, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=117029903

Sacred Stage: Talks with Native Playwrights and Artists is part of ongoing series with special host Albert “Abby” Ibarra who interviews Mary Kathryn Nagle. Nagle is currently a partner at Pipestem Law, where she specializes in federal Indian law and appellate litigation. Nagle filed an amicus brief in Dollar General v. Mississippi Band of Choctaw Indians on behalf of the National Indigenous Women's Resource Center (NIWRC) in pursuit of ending domestic violence and sexual assault. Nagle is a leading voice among indigenous theatre artists. She served as Executive Director of the Yale Indigenous Performing Arts Program, a program designed to support and develop the work of Native artists. Nagle is an alum of the 2013 Emerging Writers Group at the Public Theater, and an alum of the Civilians 2014 Research & Development Group. Her plays have been produced at the Oregon Shakespeare Festival, Yale Repertory Theatre, Arena Stage, University of Pennsylvania Museum of Archaeology and Anthropology, and Smithsonian's Museum of the American Indian. Guest: Mary Kathryn Nagle (Cherokee Nation is a playwright, lawyer, and citizen of the Cherokee Nation. She works at the intersection of justice and drama to secure the rights and sovereignty of Native nations. Click here for archived American Indian Airwaves programs on the KPFK website within the past 60-days only or click on (below) after 8pm for today's scheduled program. Soundcloud Apple Podcast Google Podcast iHeartRadio Pocket Casts Spotify Podcast Stitcher Podcast Tunein Podcast

Thousand-dollar hazard pay bonuses for state law enforcement who've worked during the COVID-19 pandemic. Then, a Jackson-based credit union receives millions as part of a federal program aimed at increasing access to capital in minority communities. And, how COVID has affected the Mississippi Band of Choctaw Indians. See acast.com/privacy for privacy and opt-out information.

Lieutenant Governor Delbert Hosemann weighs in on Juneteenth and medical marijuana. Then, atheists file a suit against Mississippi's "In God We Trust" car tags. And, the Mississippi Band of Choctaw Indians combats vaccine hesitancy. See acast.com/privacy for privacy and opt-out information.

President-elect Joe Biden has made history: This week, he announced that Rep. Deb Haaland would be his pick for head of the Interior Department, the first Native American person ever to a Cabinet-level position, making Biden’s Cabinet the most diverse in history. This kind of representation is important, but it’s not enough, because far from Washington, Native Americans are dying at disproportionate rates from the Coronavirus pandemic. In October, the death rate from Covid-19 on the Navajo Nation was higher than in any state. In South Dakota, the Cheyenne River Lakota reservation is fighting to keep roadblocks up to prevent the spread of the virus (https://www.thenation.com/article/politics/lakota-tribal-sovereignty-covid/) , despite the order from the state’s governor to take them down. And Neshoba County, Mississippi, home of the Mississippi Band of the Choctaw, had the highest rate of death per capita in the entire of Mississippi due to coronavirus, devastating the tribe (https://www.nytimes.com/2020/10/08/us/choctaw-indians-coronavirus.html) . Neshoba (https://www.thenation.com/article/archive/fifty-years-after-freedom-summer-voting-rights-act-needed-more-ever/) : If that rings a bell, it’s probably because it was at the Neshoba County Fair in 1980 that then-candidate Ronald Reagan launched his campaign for the Presidency on the platform of “state’s rights,” ushering in four decades of neoliberal (https://www.thenation.com/article/economy/biden-inequality-coronavirus/) policies that have devalued and gutted many of the core functions of government (https://www.thenation.com/podcast/society/coronavirus-public-health/) meant to protect us from...deadly epidemics. On this week’s System Check, Melissa and Dorian follow up on last week’s episode (https://www.thenation.com/podcast/society/coronavirus-public-health/) to explore the system of finding a cure for the coronavirus epidemic that has killed more than 300,000 Americans so far. Finding a vaccine, for sure a scientific feat of epic proportions, is hopeful news. And while necessary, it is not sufficient to understand and transform the systems that have resulted in mind-numbing mass death. We have to push ourselves to also ask the questions: what are the systems that created and sustained the crisis? And how can we bring about a dramatic change not just of the system of science or the system of public health, but rather of the whole ecosystem that made this pandemic possible? We offer a few plausible answers found at the intersection of science, social science and activism. For insight into these intersecting systems, Melissa and Dorian talk to Gregg Gonsalves (https://www.thenation.com/authors/gregg-gonsalves/) , Assistant Professor of Epidemiology and Associate Professor of Law at Yale University, to help us think about the Covid-19 pandemic beyond a clinical perspective. And he offers ideas about how to build our social immunity to defeat the virus, and the vast inequalities that make it deadlier for far too many. We then check-in with Alondra Nelson (https://www.ssrc.org/staff/nelson-alondra/) , president of the Social Science Research Council and the Harold F. Linder Professor in the School of Social Science at the Institute for Advanced Studies in Princeton, New Jersey. She tells us about the creation of the Coronavirus Syllabus (https://docs.google.com/document/d/1dTkJmhWQ8NcxhmjeLp6ybT1_YOPhFLx9hZ43j1S7DjE/edit) , and the necessary efforts to mobilize science and social science for the public good. And she reminds us that the solutions to this pandemic are not only biological and clinical (https://www.thenation.com/article/society/black-maternal-reproductive-health/) , but also require communities of social and human sciences working collaboratively to tackle exclusion, exploitation, and inequality. The missing piece, and one too often left out of public health conversations, is grassroots organizing. That’s why our final word this week comes from Lenice Emmanuel (http://www.alisj.org/letter-from-executive-director/) , Executive Director of the Alabama Institute for Social Justice. She reminds us that activism is what system change looks like on the ground, and that what Black people in the South and everyone vulnerable and marginalized across our country need are systems that allow them to thrive. And yes, childcare and coinage. System Checklist Transforming analysis into action, the System Check Team gives listeners three action items this week: Mask Up (https://www.thenation.com/article/society/covid-vaccine-mask-relief/) : We said it last week and we’ll say it again: With vaccines rolling out, there is light at the end of this tunnel. But we’re far from the end of the pandemic, and your actions now could save the lives of people in your community, maybe even people in your own home. Educate yourself: The Coronavirus Syllabus (https://docs.google.com/document/d/1dTkJmhWQ8NcxhmjeLp6ybT1_YOPhFLx9hZ43j1S7DjE/edit#heading=h.kgodab1cx8ey) that Alondra Nelson highlights in this week’s episode is a cross-disciplinary treasure trove of research about the virus, a humane list of music and literature about past pandemics, and helpful syllabi and teaching resources for educating young people about this difficult time in our history. Dig in! RSVP: Lastly, you’re invited to the first ever System Check Book Club. This Saturday, December 19, at 5pm Eastern, join Melissa and Dorian for a live video event—they’ll be talking the authors of some of their favorite books from this year, and looking ahead to titles to watch out for in 2021. Register here for this free event (https://www.facebook.com/110234874208797/posts/140167737882177/?fbclid=IwAR1nkpjSsv1YOR6nYO0j4BC6aQu_CupmJ0iIeq_9UmF3GXBtsa7sbSHtJ48) . As always, we welcome your additions to our Checklist! Use our Twitter (https://twitter.com/SystemCheckPod) and Facebook (https://www.facebook.com/SystemCheckPod/) pages to add your comments, suggested actions, and organizations to support. And if you like the show, subscribe on Apple Podcasts (https://podcasts.apple.com/us/podcast/system-check/id1536830138) , Spotify (https://open.spotify.com/show/0vI1wNUVfYbZXMIM6nciaX?si=VoRgIzndRVG4Xw_rQNGKmQ) , or wherever you get your podcasts for new episodes every Friday. System Check is a project of The Nation magazine, hosted by Melissa Harris-Perry and Dorian Warren and produced by Sophia Steinert-Evoy. Support for System Check comes from Omidyar Network, a social change venture that is reimagining how capitalism should work. Learn more about their efforts to recenter our economy around individuals, community, and societal well-being at Omidyar.com (http://omidyar.com/) . Our executive producer is Frank Reynolds. Our theme music is by Brooklyn-based artist and producer Jachary (https://jachary.bandcamp.com/) . Subscribe to The Nation to support all of our podcasts: http://thenation.com/systemchecksubs.

Most states are seeing a rise in COVID-19 infections. In response, tribes are reinstating curfews and monitoring borders to keep infections numbers down. In October, the Mississippi Band of Choctaw saw an alarming rise in COVID-19 infection rates and deaths. Numbers compiled by the New York Times showed 10% of tribal members were infected and made up the majority of deaths for the Mississippi county where most tribal members live. We’ll look at what’s behind the increases and check in with tribal community members about what they’re doing to keep their communities safe.

In this episode, Tammy Howard, an agriculture specialist who works out of NCAT's Rocky Mountain West Regional Office in Butte, Montana, talks with two tribal food officials about their approach to sourcing food and selling it through their "mobile markets" in rural areas of Minnesota and Mississippi. They also discuss their approach to providing healthy, local food to tribal members.Zachary Paige is the coordinator of the White Earth Food Truck and facilitates the White Earth Food Sovereignty initiative of the White Earth Band of the Minnesota Chippewa Tribe.Daphne Snow manages the Choctaw Fresh program's five farms on the Mississippi Band of Choctaw Indians Reservation and helps distribute produce to multiple locations through the reservation.For more information on this topic, contact Tammy Howard directly at tammyh@ncat.org.Related ATTRA ResourcesFarmers MarketsFood Hubs: A Producer GuideFeasibility Study for Central Texas Food HubOther Resources:Choctaw Fresh ProduceWhite Earth Food Sovereignty Traditional Food Meal KitsRobert Wood Johnson FoundationPlease complete a brief survey to let us know what you thought of the content presented here.Please call ATTRA with any and all of your sustainable agriculture questions at 800-346-9140 or e-mail us at askanag@ncat.org. Our two dozen specialists can help you with a vast array of topics, everything from farm planning to pest management, from produce to livestock, and soils to aquaculture.You can get in touch with NCAT/ATTRA specialists and find our other extensive, and free, sustainable-agriculture publications, webinars, videos, and other resources at NCAT/ATTRA's website.You also can stay in touch with NCAT at its Facebook page.Keep up with NCAT/ATTRA's SIFT farm at its website.Also check out NCAT's Regional Offices' websites and Facebook Pages!Southwest Regional Office: Website / FacebookWestern Regional Office: Website / FacebookRocky Mountain West Regional Office: FacebookGulf States Regional Office: Website / FacebookSoutheast Regional Office: Website / FacebookNortheast Regional Office: Website / Facebook

In this episode, Tammy Howard, an agriculture specialist who works out of NCAT's Rocky Mountain West Regional Office in Butte, Montana, talks with two tribal food officials about their approach to sourcing food and selling it through their "mobile markets" in rural areas of Minnesota and Mississippi. They also discuss their approach to providing healthy, local food to tribal members.Zachary Paige is the coordinator of the White Earth Food Truck and facilitates the White Earth Food Sovereignty initiative of the White Earth Band of the Minnesota Chippewa Tribe.Daphne Snow manages the Choctaw Fresh program's five farms on the Mississippi Band of Choctaw Indians Reservation and helps distribute produce to multiple locations through the reservation.For more information on this topic, contact Tammy Howard directly at tammyh@ncat.org. Related ATTRA Resources Farmers Markets Food Hubs: A Producer Guide Feasibility Study for Central Texas Food Hub Other Resources: Choctaw Fresh Produce White Earth Food Sovereignty Traditional Food Meal Kits Robert Wood Johnson Foundation Please complete a brief survey to let us know what you thought of the content presented here. Please call ATTRA with any and all of your sustainable agriculture questions at 800-346-9140 or e-mail us at askanag@ncat.org. Our two dozen specialists can help you with a vast array of topics, everything from farm planning to pest management, from produce to livestock, and soils to aquaculture. You can get in touch with NCAT/ATTRA specialists and find our other extensive, and free, sustainable-agriculture publications, webinars, videos, and other resources at NCAT/ATTRA's website. You also can stay in touch with NCAT at its Facebook page. Keep up with NCAT/ATTRA's SIFT farm at its website. Also check out NCAT's Regional Offices' websites and Facebook Pages! Southwest Regional Office: Website / Facebook Western Regional Office: Website / Facebook Rocky Mountain West Regional Office: Facebook Gulf States Regional Office: Website / Facebook Southeast Regional Office: Website / Facebook Northeast Regional Office: Website / Facebook

Seasonal Health and Wellness, The re-wilding journey back to source, Self-care, Mindfulness practices and their application in daily life with Dr. Sarita CoxUtilizing vitalistic and nature cure principles, Dr Cox provides diet, nutrition, lifestyle prescriptions achieving optimum wellness and breaking cycles of dis-ease through traditional medicines, elemental and seasonal wellness practices. Her primary clinic is situated in a developing food forest on rehabilitated tornado land. She also serves the Mississippi Band of Choctaw Indians and works to advance integrative health. Dr. Cox is currently adapting to the changing times by providing continued support to her patients through telemedicine. Through a HIPPA safe, simple to use server patients in any area of the country still have access to Dr. Cox’s abundant naturopathic and lifestyle advice and support.HIGHLIGHTS: How to determine seasonal element constitutionHow to utilize seasons and constitution to guide health and wellness practicesImportance of self-care and care teamsConnect with Dr. Cox: albertaorchard.comdrsaritaelizabeth.com

On today’s episode, Jessica interviews Dr. Sean Gantt, Acting Director of Education for Crow Canyon Archaeological Center. He talks about his vision for education at Crow Canyon, the value of public anthropology, and what drew him to this type of work. Sean also talks about his work as a graduate student working for the Mississippi Band of Choctaw Indians. There he helped with the development of an interpretation plan for the Nanih Waiya cultural landscape, the Choctaw Mother Mound, which was transferred to the tribe from a state park. From there we discuss videography and ethnography, including the importance of community based and reciprocal methods. Finally we close out by talking about specific ways that anthropology can improve as a discipline, including the role of conferences, and specific actions individual anthropologists can take to make anthropology a safer space for indigenous people.

On June 23, 2016, the Supreme Court decided Dollar General Corporation v. Mississippi Band of Choctaw Indians. This case concerns a dispute over tribal court jurisdiction relating to allegations that the non-Indian manager of a Dollar General store on Choctaw tribal land sexually molested an Indian minor who interned at the store. When the minor’s parents sought to hold Dolgencorp--the subsidiary that operated the store--vicariously liable for the manager’s conduct, Dolgencorp petitioned in federal district court for an injunction barring tribal court proceedings, on the grounds that the tribal court lacked jurisdiction. The district court denied relief, concluding that while tribal courts typically lack civil authority over the conduct of non-members on non-Indian land within a reservation, Dolgencorp’s situation fell within a “consensual relationship” exception to the rule. The U.S. Court of Appeals for the Fifth Circuit affirmed, and denied rehearing en banc over the dissent of five judges. -- The question before the Supreme Court was whether Indian tribal courts have jurisdiction to adjudicate civil tort claims against non-members, including as a means of regulating the conduct of non-members who enter into consensual relationships with a tribe or its members. -- In a per curiam opinion, the judgement of the Fifth Circuit was affirmed by an equally divided court. -- To discuss the case, we have Zachary Price, who is Associate Professor of Law at University of California, Hastings College of Law.

Dahlia speaks with attorney Mary Kathryn Nagle about Dollar General Corporation v. Mississippi Band of Choctaw Indians, a major Native American rights case argued at the Supreme Court earlier this month. Please let us know what you think of Amicus. Our email is amicus@slate.com. Subscribe to our podcast here. You can find past episodes of our show here. Podcast production by Tony Field. Learn more about your ad choices. Visit megaphone.fm/adchoices

On December 7, 2015, the Supreme Court heard oral argument in Dollar General Corporation v. Mississippi Band of Choctaw Indians. This case concerns a dispute over tribal court jurisdiction relating to allegations that the non-Indian manager of a Dollar General store on Choctaw tribal land sexually molested an Indian minor who interned at the store. When the minor’s parents sought to hold Dolgencorp--the subsidiary that operated the store--vicariously liable for the manager’s conduct, Dolgencorp petitioned in federal district court for an injunction barring tribal court proceedings, on the grounds that the tribal court lacked jurisdiction. The district court denied relief, concluding that while tribal courts typically lack civil authority over the conduct of non-members on non-Indian land within a reservation, Dolgencorp’s situation fell within a “consensual relationship” exception to the rule. The U.S. Court of Appeals for the Fifth Circuit affirmed, and denied rehearing en banc over the dissent of five judges. -- The question before the Supreme Court is whether Indian tribal courts have jurisdiction to adjudicate civil tort claims against non-members, including as a means of regulating the conduct of non-members who enter into consensual relationships with a tribe or its members. -- To discuss the case, we have Zachary Price, who is Associate Professor of Law at University of California, Hastings College of Law.

Dollar General Corp. v. Mississippi Band of Choctaw Indians | 12/07/15 | Docket #: 13-1496

Vine Deloria, Jr. wrote in Custer Died for Your Sins“...law became a trap for the weary and a dangerous weapon in the hands of those that understood how to use it.” This concept drives my interest in law and public policy in Indian Country. Tribes need tribal members that understand how to use the law, argue the law, make laws, and influence the law. Laws, regulations and court cases greatly impact how we live our daily lives, especially in Indian Country. This episode provides insight into the “hot” topics in Indian law today. Bryan Newland (Bay Mills Ojibwe) and I discuss some key pending legal cases impacting Indian Country. Bryan previously shared his personal story on the podcast. You can listen to that here. “But I am not a lawyer and this sounds boring and/or intimidating to me. Why should I listen to a podcast about legal cases that don’t involve me or my community?”  Because they do. And the concepts at issue in each case are not difficult to understand. I am not a lawyer, and Bryan does a great job describing these cases in a way that non-lawyers can understand and digest. The three cases we discuss are entirely different topics (tax, Indian Child Welfare Act, and sexual assault of a minor), but each impacts the sovereignty not only of those involved but of all tribes. Two of the cases discussed--if decided wrongly--can negatively impact the sovereignty of all tribes. Information about each of the cases is also provided below. This information all links to Turtle Talk, a blog of the Indigenous Law and Policy Center at Michigan State University. It tracks different court cases impacting Indian Country. It is a great resource to track legal developments impacting tribes.   Dollar General v. Mississippi Band of Choctaw Indians A.D. v. Washburn Seminole Tribe of Florida v. Marshall Stanburg   Bryan and I also discuss other topics in this episode including: moving home after being away; where “home” really is; college football (Go Ducks!); healthy outlets; and more.  

Kenneth York is the Tribal Historian for the Mississippi Band of Choctaw Indians.  He discusses traditional Choctaw sources of carbohydrates as well as the soups and stews that the Choctaws prepared in clay pots over an open fire. York also describes the wide variety of game that Mississippi Choctaws enjoyed barbequing.