Podcasts about northern cheyenne reservation

Chéri Smith  is a descendant of the Mi'kmaq Nation, native to northeastern North America. She has worked in clean energy for most of her career, but it took a 2016 visit to the Northern Cheyenne Reservation in Montana to understand the severity and persistence of energy poverty on tribal lands.For 14% of households on tribal lands, electrification isn't about replacing gas appliances with electric ones. It's about having electricity at all. Chéri launched the Alliance for Tribal Clean Energy in 2016 to change that reality.This week on With Great Power, Chéri explains why – despite a historic commitment of federal funds for clean energy development – tribes still face significant hurdles to building clean energy projects. The Alliance is working with philanthropic donors to raise $100M for the  Indigenous Power and Light Fund for Energy Sovereignty to address those challenges. This podcast is produced by GridX in partnership with Latitude Studios. GridX is the Enterprise Rate Platform that modern utilities rely on to usher in our clean energy future.

During the 19th Century, the Northern Cheyenne people made a number of treaties with the United States government, but the U.S. repeatedly failed to honor its end of the treaties. In November 1876, the U.S. Army, still fuming over their crushing defeat by the Lakota and Northern Cheyenne at the Battle of Little Bighorn, attacked a village of Northern Cheyenne, destroying 200 lodges and driving the survivors, including women and children, into the freezing cold with few supplies. When the weakened survivors surrendered at Fort Robinson the following spring, believing they would be located on a northern reservation, they were instead forced north to Indian Territory in Oklahoma, where they faced miserable conditions. Finally in 1884, the Northern Cheyenne Reservation was established in what is now southeastern Montana. Joining me in this episode is writer Gerry Robinson, a member of the Northern Cheyenne Tribe, and author of The Cheyenne Story: An Interpretation of Courage. Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image is “Little Coyote (Little Wolf) and Morning Star (Dull Knife), Chiefs of the Northern Cheyennes,” photographed by William Henry Jackson in 1873; the image is in the public domain and is available via Wikimedia Commons. Additional Sources: Northern Cheyenne Tribe Chief Dull Knife College “Northern Cheyenne Reservation Timeline,” Montana Tribal Histories. "Beyond "Discovery" Lewis & Clark from an Indigenous Perspective: Journal of American Indian Higher Education," by Richard Littlebear, Tribal College 14(3):11. “Treaty & Occupation,” Sand Creek Massacre Foundation. “In 1868, Two Nations Made a Treaty, the U.S. Broke It and Plains Indian Tribes are Still Seeking Justice,” by Kimbra Cutlip, Smithsonian Magazine, November 7, 2018. “Little Wolf and President Grant,” by Catherine Denial, TeachingHistory.org. “Battle of the Little Bighorn,” History.com, Originally posted on December 2, 2009, and updated on December 21, 2020. “Treaty With The Cheyenne Tribe, 1825,” Tribal Treaties Database. “Treaty Of Fort Laramie With Sioux, Etc., 1851,” Tribal Treaties Database. “Treaty With The Arapaho And Cheyenne, 1861,” Tribal Treaties Database. “Treaty With The Northern Cheyenne And Northern Arapaho, 1868,” Tribal Treaties Database. Learn more about your ad choices. Visit megaphone.fm/adchoices

Join me as I tell John the case of Hanna Harris, a 21 year old mother who went missing on the Northern Cheyenne Reservation in Montana in July of 2013. Sources: https://www.apa.org/pi/women/committee/cloak-invisibility https://nativenews.jour.umt.edu/2006/story_ncheyenne3.html https://www.uihi.org/wp-content/uploads/2018/11/Missing-and-Murdered-Indigenous-Women-and-Girls-Report.pdf https://stevensonfuneralhomes.com/obituaries/hannah-d-harris-age-21-of-lame-deer-mt/#:~:text=She%20was%20born%20to%20Malinda,%2C%201992%20in%20Billings%2C%20MT. https://www.theguardian.com/tv-and-radio/2023/feb/03/murder-in-big-horn-showtime-docuseries-montana-missing-murdered-indigenous-women https://nativenews.jour.umt.edu/2019/northern-cheyenne/ Further information on MMIW https://www.nativewomenswilderness.org/mmiw

At the time of recording, Indigenized Indigenous Energy Initiative was named Indigenous Indigenized Energy Initiative.Indigenous Energy Initiative:Indigenous Energy Initiative (IEI) is a native-led non-profit and Earth Island Institute-sponsored project that is developing solar infrastructure within tribal communities. Native communities disproportionately lack access and pay higher costs for utilities, especially electricity, which significantly impacts access and opportunities for remote work, education, and more. In 2014, the U.S. Energy Information Administration reported that 14% of native households lack access to electricity, which is ten times the national average. IEI is working to increase indigenous energy ownership and access to help address the social, economic, and environmental injustices that burden native communities. IEI's focus is on building energy independence as a way to support indigenous communities and eradicate energy poverty. IEI is currently working within the Northern Cheyenne Reservation community in Montana to guide the reservation's $4.1 million solar initiative. IEI's first project was Muddy Hill Microgrid which was a small solar system to support a multi-use community center, fire station, and water filtration system on the reservation. The project was built by tribal members who received solar training through IEI. In 2021, IEI worked on a residential project for elders in the Standing Rock Reservation. Another project IEI is currently working on is the White River Community solar project which is developing residential solar for specific tribal elders and commercial solar for several schools. The Department of Energy is providing $3.2 million of funding for the project and the reservation, and IEI must match twenty percent of this funding. Chéri Smith:Chéri Smith is the founder and CEO of the IEI. Smith is the descendent of the Mi'kmaq tribe of Maine/Canadian maritime and her mission is to use her expertise in climate change and economics to educate, build solar capacity and bring independence to indigenous communities. Smith has two decades of experience in energy and environmental sustainability in multiple sectors from the public, private, NGOs, higher education, consulting, and tribal communities. Before IEI, Smith worked as a coordinator at Tesla-SolarCity, Director of Education and Outreach at the American Council on Renewable Energy, she served as an advisory board member for Masters in Renewable Energy program at Pennsylvania State University, worked as an advisor at the Yale School of Business and the Environment, and worked on Core Education Advisory Committee for SEIA's Solar Power International. Additionally, Smith founded and was the Executive Director of the nonprofit Solar Campus Initiative and there worked as Climate Leader trained by Al Gore. Smith also was awarded the Cordes Fellowship for recognition for developing solar projects for native communities. Through her work at IEI, Smith works to honor her native heritage and use energy knowledge to make native communities more resilient, independent, and sustainable sovereignties. Sources:https://indigenous-energy.orghttps://cbey.yale.edu/our-community/cheri-a-smithhttps://www.theguardian.com/environment/2020/aug/12/native-americans-energy-inequality-electricityhttps://rmi.org/blog_2014_06_24_native_energy_rural_electrification_on_tribal_lands/#:~:text=The%20Energy%20Information%20Administration%20estimates,far%20from%20a%20utility%20grid.https://www.powermag.com/did-you-know-there-are-60000-u-s-citizens-who-lack-access-to-electricity/https://www.scalemicrogridsolutions.com/blog/americas-energy-transition-must-include-tribal-lands

In 1978, the body of 20 year old Iris Whistling Elk was discovered in a ditch just outside the Northern Cheyenne Reservation in Montana. Her death ruled an accident, her family believes she was murdered. Forty-four years later her case remains unsolved and her family is still seeking answers. If you have any information regarding the death of Iris Whistling Elk, you are encouraged to contact the Rosebud County Sheriff at 406-346-2715.For links to information found for this episode:Cheyenne woman's death a mystery after 28 years (indianz.com)Iris Whistling Elk, Mysterious Montana death from 1978. | Justice for Native People (justicefornativewomen.com)https://www.youtube.com/watch?v=j6u8QyObjzk – Dark Curiosities

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family rushed to her home on the Northern Cheyenne Reservation when they got the shocking news that the 33-year-old mother was dead. They arrived to find no police officers, no approaching sirens, and no sign of Christy. ”Missing Justice”, a new 6-episode limited series hosted by CBS News reporters Cara Korte and Bo Erickson, takes you inside what really happened that night and how the issues in Christy's case connect to the larger Missing and Murdered Indigenous Peoples Crisis. Missing Justice premieres on November 22nd wherever you get your podcasts.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Christy Woodenthigh's family was shocked to hear that she was dead and her body missing. When they got to Christy's house, there were no police officers or approaching sirens. For Christy's family and many others on the Northern Cheyenne Reservation, they never trusted the law enforcement officers investigating her death. Missing Justice takes listeners inside the night Christy was killed, the federal investigation that followed, and how Christy's case connects to the larger Missing and Murdered Indigenous Peoples crisis. Listen to new episodes of this six-part series on Tuesdays.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Many years ago, when I was a Jesuit Volunteer in Montana, I was fortunate enough to be able to visit several reservations and learn about Native culture and traditions from some of the local tribal members. After a year in Great Falls, I went to work on the Northern Cheyenne Reservation in southeastern Montana.  The years there were a mixed blessing. Working with Native children who were victims of child abuse and neglect was not easy and I struggled to find my place amongst a people who have been historically violated by people who look like me.Still, I left those years with a profound reverence for the traditions and culture of the Native people. For their connection to their elders, to the generations that have come before. Theirs is a wisdom we would be wise to pay attention to, and It is with that intention I am thrilled to introduce you to Rose Hammock, a caring, compassionate and wise young member of the Pomo, Wailacki and Maidu tribes.We recorded this interview on May 5, the day of remembrance for missing and murdered Indigenous Women, a profound  historical trauma that continues to plague the Native people. Rose shares several resources to learn more about this issue, from MMIWUSA, Missing and Murdered Indigenous Women and the Sovereign Bodies Institute to the UIHI, The Urban Indian Health Initiative.Despite Rose's young age, she's only 26, she has already made a lasting mark on her community.  We talk about holding space, for welcoming voices and choosing the healing way. I can think of no better way to welcome her then to allow her to introduce herself to you.chiin tha ‘eh. (how are you?) My name is Rose Hammock. I am Pomo, Wailacki, and Maidu. My family comes from the Round Valley Indian Tribes and the Big Valley Rancheria Band of Pomo Indians. I also carry Indigenous roots from parts of Mexico and Nicaragua, from my mother. I am a recent graduate from the Santa Rosa Junior College. I have two Associates of Arts degrees; one being in Early Childhood Education and the other in Social and Behavioral Sciences. I serve many roles within my community, working with many groups and organizations. Some of those groups and organizations include: Pomo Project of Sonoma County, Big Picture Learning Native American Initiative, Redbud Resource Group, California Rural Indian Health Board, and California Indian Museum and Cultural Center. As a traditional dancer, I travel up and down California sharing songs, dance, and prayer. I have been a traditional dancer for the past thirteen years of my life. Through traditional dance, I have had the honor of learning many things from my elders. I have had the honor of learning how to basket weave, bead, sew, and learn about plants. With what I have learned, it's my turn to pass on the knowledge to the next generation. My hopes are that our young people will carry this on to their future generations. A majority of my work in the community is a reflection of the way I grew up. My community has always picked me up when I needed it. When working in “Indian County”, you treat all of your people like family. I have a lot of people in my community who are my aunties, uncles, and grandmas. Working in my community has shown me love, patience, motivation, and compassion. My community made me who I am today. yah.wii' (thank you) Rose Hammock Rose's places of work: The Redbud Resource Group Big Picture  

Joe Cuddemi and I travelled in similar circles in our college days, although we didn't know each other well.  After graduation we both ended up in Montana as Jesuit Volunteers; Joe was a teacher on the Fort Belknap Reservation while I was in Great Falls and then in Ashland on the Northern Cheyenne Reservation. We saw each other at retreats and I remember at least one wonderful afternoon riding horses together, but it wasn't until this conversation that I had the chance to learn about his journey, about a searching to find his spark, the thing that gave his life meaning and purpose. Joe grew up in Boston (you might hear evidence of that in this interview) in a big Italian family surrounded by grandparents, aunts, uncles and cousins. Although his parents never went to college, His mother instilled in him the value of education, a lesson he took to heart. We talk about the experiences and people who helped guide him through more than 35 years of experience as a teacher, counselor, and principal. About staying humble and maintaining a learners mind. About the value of finding mentors and giving to others what was given to you. Teaching, after all, is about paying it forward.Since 2015, he has been a national educational consultant serving hundreds of districts and schools across the country. Joe delivers keynotes, facilitates workshops and coaches educators in the PLC at Work process, Transforming School Culture, RTI at Work, Priority Schools and Social Emotional Learning. Joe earned a bachelor's degree in biology from Boston College, a master's degree in the Art of Teaching Mathematics from Northern Arizona University and his principal licensure at Colorado State University. He lives in Thornton, Colorado with his wife Donna.To learn more about Joe Cuddemi visit his page at Solution TreeTo learn more about Robert Maggio, the composer of our theme music, please check out his website.To learn more about the inspiration for this podcast, please check out Suzanne's memoir,  Estrellas - Moments of Illumination Along El Camino de Santiago. Find Suzanne on Social Mediahttps://www.suzannemaggio.comOn Instagram: @mamasuzannaOn Facebook: @suzannemaggioauthorOn Twitter: @bottomofninth 

A very moving event occurs on the ARISE USA Tour in Lame Deer, Montana. This is very special Rural Route Radio with our host sharing Cheyenne culture and history.

One summer evening discussion on a front porch sparked Webs of Kinship: Family in Northern Cheyenne Nationhood, Christina Gish Hill’s 2017 book from the University of Oklahoma Press. A friend on the Northern Cheyenne Reservation in Montana mentioned that “Dull Knife had a family,” a remark which clarified for Hill the importance of kinship in understanding Indigenous societies on the northern plains. Many historians, ethnographers, and anthropologists have attempted to fit the Cheyenne and other Indigenous people into political boxes such as nation states and tribes. Hill argues that a more accurate method of imagining these Native American polities is by tracing the spiderweb-like links between families and kin across time and space. These networks give the Northern Cheyenne society tremendous resiliency and flexibility, and have allowed them to retain autonomy and land base into the twenty first century. Using the words of several Northern Cheyenne informants, as well as written sources and images, Dr. Hill, an associate professor of anthropology at Iowa State University, recounts the history of the Northern Cheyenne through the tumultuous and tragic nineteenth century, and in doing so presents a compelling example of strength and perseverance through reciprocity and kinship. 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

One summer evening discussion on a front porch sparked Webs of Kinship: Family in Northern Cheyenne Nationhood, Christina Gish Hill’s 2017 book from the University of Oklahoma Press. A friend on the Northern Cheyenne Reservation in Montana mentioned that “Dull Knife had a family,” a remark which clarified for Hill the importance of kinship in understanding Indigenous societies on the northern plains. Many historians, ethnographers, and anthropologists have attempted to fit the Cheyenne and other Indigenous people into political boxes such as nation states and tribes. Hill argues that a more accurate method of imagining these Native American polities is by tracing the spiderweb-like links between families and kin across time and space. These networks give the Northern Cheyenne society tremendous resiliency and flexibility, and have allowed them to retain autonomy and land base into the twenty first century. Using the words of several Northern Cheyenne informants, as well as written sources and images, Dr. Hill, an associate professor of anthropology at Iowa State University, recounts the history of the Northern Cheyenne through the tumultuous and tragic nineteenth century, and in doing so presents a compelling example of strength and perseverance through reciprocity and kinship. 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

One summer evening discussion on a front porch sparked Webs of Kinship: Family in Northern Cheyenne Nationhood, Christina Gish Hill’s 2017 book from the University of Oklahoma Press. A friend on the Northern Cheyenne Reservation in Montana mentioned that “Dull Knife had a family,” a remark which clarified for Hill the importance of kinship in understanding Indigenous societies on the northern plains. Many historians, ethnographers, and anthropologists have attempted to fit the Cheyenne and other Indigenous people into political boxes such as nation states and tribes. Hill argues that a more accurate method of imagining these Native American polities is by tracing the spiderweb-like links between families and kin across time and space. These networks give the Northern Cheyenne society tremendous resiliency and flexibility, and have allowed them to retain autonomy and land base into the twenty first century. Using the words of several Northern Cheyenne informants, as well as written sources and images, Dr. Hill, an associate professor of anthropology at Iowa State University, recounts the history of the Northern Cheyenne through the tumultuous and tragic nineteenth century, and in doing so presents a compelling example of strength and perseverance through reciprocity and kinship. 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

One summer evening discussion on a front porch sparked Webs of Kinship: Family in Northern Cheyenne Nationhood, Christina Gish Hill’s 2017 book from the University of Oklahoma Press. A friend on the Northern Cheyenne Reservation in Montana mentioned that “Dull Knife had a family,” a remark which clarified for Hill the importance of kinship in understanding Indigenous societies on the northern plains. Many historians, ethnographers, and anthropologists have attempted to fit the Cheyenne and other Indigenous people into political boxes such as nation states and tribes. Hill argues that a more accurate method of imagining these Native American polities is by tracing the spiderweb-like links between families and kin across time and space. These networks give the Northern Cheyenne society tremendous resiliency and flexibility, and have allowed them to retain autonomy and land base into the twenty first century. Using the words of several Northern Cheyenne informants, as well as written sources and images, Dr. Hill, an associate professor of anthropology at Iowa State University, recounts the history of the Northern Cheyenne through the tumultuous and tragic nineteenth century, and in doing so presents a compelling example of strength and perseverance through reciprocity and kinship. 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

One summer evening discussion on a front porch sparked Webs of Kinship: Family in Northern Cheyenne Nationhood, Christina Gish Hill’s 2017 book from the University of Oklahoma Press. A friend on the Northern Cheyenne Reservation in Montana mentioned that “Dull Knife had a family,” a remark which clarified for Hill the importance of kinship in understanding Indigenous societies on the northern plains. Many historians, ethnographers, and anthropologists have attempted to fit the Cheyenne and other Indigenous people into political boxes such as nation states and tribes. Hill argues that a more accurate method of imagining these Native American polities is by tracing the spiderweb-like links between families and kin across time and space. These networks give the Northern Cheyenne society tremendous resiliency and flexibility, and have allowed them to retain autonomy and land base into the twenty first century. Using the words of several Northern Cheyenne informants, as well as written sources and images, Dr. Hill, an associate professor of anthropology at Iowa State University, recounts the history of the Northern Cheyenne through the tumultuous and tragic nineteenth century, and in doing so presents a compelling example of strength and perseverance through reciprocity and kinship. 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

One summer evening discussion on a front porch sparked Webs of Kinship: Family in Northern Cheyenne Nationhood, Christina Gish Hill’s 2017 book from the University of Oklahoma Press. A friend on the Northern Cheyenne Reservation in Montana mentioned that “Dull Knife had a family,” a remark which clarified for Hill the importance of kinship in understanding Indigenous societies on the northern plains. Many historians, ethnographers, and anthropologists have attempted to fit the Cheyenne and other Indigenous people into political boxes such as nation states and tribes. Hill argues that a more accurate method of imagining these Native American polities is by tracing the spiderweb-like links between families and kin across time and space. These networks give the Northern Cheyenne society tremendous resiliency and flexibility, and have allowed them to retain autonomy and land base into the twenty first century. Using the words of several Northern Cheyenne informants, as well as written sources and images, Dr. Hill, an associate professor of anthropology at Iowa State University, recounts the history of the Northern Cheyenne through the tumultuous and tragic nineteenth century, and in doing so presents a compelling example of strength and perseverance through reciprocity and kinship. 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

Krystal Two Bulls is an Oglala Lakota / Northern Cheyenne activist from Lame Deer, Montana. She visits Crazy Head Springs, a source of natural spring water on the Northern Cheyenne Reservation, to talk about her work to protect the land. The Land I Trust is a storytelling project brought to you by the Sierra Club. In season two, we travel through the American West to talk with folks about the dirty energy projects that threaten their homes and the work they're doing to build a clean energy economy that allows all of our communities to thrive. Hear all of the first-person stories from The Land I Trust at http://www.sc.org/stories.

For the past half century, Alcoholics Anonymous and its 12-step recovery program has been the dominant method for treating alcohol abuse in the United States. Reservation communities have been no exception. But as Erica Prussing vividly describes in her new book,White Man's Water: The Politics of Sobriety in a Native American Community (University of Arizona Press, 2011), a one-size-fits-all approach to treatment does not, in fact, fit all. An assistant professor of anthropology and community and behavior health at the University of Iowa, Prussing lived for three years on the Northern Cheyenne Reservation in Montana, working with community organizations, building long-lasting relationships, and gathering testimonies of alcohols' often disruptive impacts on the lives of many Northern Cheyenne. While many young women have embraced the 12-step program, others – particularly of the older generation – find its moral assumptions foreign and unhelpful. What emerges from Prussing's account is not a reductive and totalizing “Cheyenne culture” but rather a complex negotiation of tradition, community, and recovery in the face of persistent colonial challenges. This nuance and attention to detail makes Prussing's call for indigenous self-determination in health care all the more powerful. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/drugs-addiction-and-recovery

For the past half century, Alcoholics Anonymous and its 12-step recovery program has been the dominant method for treating alcohol abuse in the United States. Reservation communities have been no exception. But as Erica Prussing vividly describes in her new book,White Man’s Water: The Politics of Sobriety in a Native American Community (University of Arizona Press, 2011), a one-size-fits-all approach to treatment does not, in fact, fit all. An assistant professor of anthropology and community and behavior health at the University of Iowa, Prussing lived for three years on the Northern Cheyenne Reservation in Montana, working with community organizations, building long-lasting relationships, and gathering testimonies of alcohols’ often disruptive impacts on the lives of many Northern Cheyenne. While many young women have embraced the 12-step program, others – particularly of the older generation – find its moral assumptions foreign and unhelpful. What emerges from Prussing’s account is not a reductive and totalizing “Cheyenne culture” but rather a complex negotiation of tradition, community, and recovery in the face of persistent colonial challenges. This nuance and attention to detail makes Prussing’s call for indigenous self-determination in health care all the more powerful. Learn more about your ad choices. Visit megaphone.fm/adchoices

For the past half century, Alcoholics Anonymous and its 12-step recovery program has been the dominant method for treating alcohol abuse in the United States. Reservation communities have been no exception. But as Erica Prussing vividly describes in her new book,White Man's Water: The Politics of Sobriety in a Native American Community (University of Arizona Press, 2011), a one-size-fits-all approach to treatment does not, in fact, fit all. An assistant professor of anthropology and community and behavior health at the University of Iowa, Prussing lived for three years on the Northern Cheyenne Reservation in Montana, working with community organizations, building long-lasting relationships, and gathering testimonies of alcohols' often disruptive impacts on the lives of many Northern Cheyenne. While many young women have embraced the 12-step program, others – particularly of the older generation – find its moral assumptions foreign and unhelpful. What emerges from Prussing's account is not a reductive and totalizing “Cheyenne culture” but rather a complex negotiation of tradition, community, and recovery in the face of persistent colonial challenges. This nuance and attention to detail makes Prussing's call for indigenous self-determination in health care all the more powerful. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

For the past half century, Alcoholics Anonymous and its 12-step recovery program has been the dominant method for treating alcohol abuse in the United States. Reservation communities have been no exception. But as Erica Prussing vividly describes in her new book,White Man’s Water: The Politics of Sobriety in a Native American Community (University of Arizona Press, 2011), a one-size-fits-all approach to treatment does not, in fact, fit all. An assistant professor of anthropology and community and behavior health at the University of Iowa, Prussing lived for three years on the Northern Cheyenne Reservation in Montana, working with community organizations, building long-lasting relationships, and gathering testimonies of alcohols’ often disruptive impacts on the lives of many Northern Cheyenne. While many young women have embraced the 12-step program, others – particularly of the older generation – find its moral assumptions foreign and unhelpful. What emerges from Prussing’s account is not a reductive and totalizing “Cheyenne culture” but rather a complex negotiation of tradition, community, and recovery in the face of persistent colonial challenges. This nuance and attention to detail makes Prussing’s call for indigenous self-determination in health care all the more powerful. Learn more about your ad choices. Visit megaphone.fm/adchoices

For the past half century, Alcoholics Anonymous and its 12-step recovery program has been the dominant method for treating alcohol abuse in the United States. Reservation communities have been no exception. But as Erica Prussing vividly describes in her new book,White Man’s Water: The Politics of Sobriety in a Native American Community (University of Arizona Press, 2011), a one-size-fits-all approach to treatment does not, in fact, fit all. An assistant professor of anthropology and community and behavior health at the University of Iowa, Prussing lived for three years on the Northern Cheyenne Reservation in Montana, working with community organizations, building long-lasting relationships, and gathering testimonies of alcohols’ often disruptive impacts on the lives of many Northern Cheyenne. While many young women have embraced the 12-step program, others – particularly of the older generation – find its moral assumptions foreign and unhelpful. What emerges from Prussing’s account is not a reductive and totalizing “Cheyenne culture” but rather a complex negotiation of tradition, community, and recovery in the face of persistent colonial challenges. This nuance and attention to detail makes Prussing’s call for indigenous self-determination in health care all the more powerful. Learn more about your ad choices. Visit megaphone.fm/adchoices

For the past half century, Alcoholics Anonymous and its 12-step recovery program has been the dominant method for treating alcohol abuse in the United States. Reservation communities have been no exception. But as Erica Prussing vividly describes in her new book,White Man’s Water: The Politics of Sobriety in a Native American Community (University of Arizona Press, 2011), a one-size-fits-all approach to treatment does not, in fact, fit all. An assistant professor of anthropology and community and behavior health at the University of Iowa, Prussing lived for three years on the Northern Cheyenne Reservation in Montana, working with community organizations, building long-lasting relationships, and gathering testimonies of alcohols’ often disruptive impacts on the lives of many Northern Cheyenne. While many young women have embraced the 12-step program, others – particularly of the older generation – find its moral assumptions foreign and unhelpful. What emerges from Prussing’s account is not a reductive and totalizing “Cheyenne culture” but rather a complex negotiation of tradition, community, and recovery in the face of persistent colonial challenges. This nuance and attention to detail makes Prussing’s call for indigenous self-determination in health care all the more powerful. Learn more about your ad choices. Visit megaphone.fm/adchoices