Podcasts about some native

Federal law already protects artwork legitimately made by Native Americans. But once artwork is sold, the artists typically don't benefit from any residual appreciation of the work's value. Some Native-owned galleries and organizations are working to ensure artists get full value for their work. And an effort in Canada aims to pay artists and their heirs resale rights. Today on Native America Calling, we'll hear from Theresie Tungilik (Inuk), arts and traditional economy advisor for Nunavut government; Mathew Nuqingaq (Inuk), jewelry artist and sculptor; Dawn Iehstoseranón:nha Setford Whiteman Francis (Akwesasne Mohawk), president and founder of Indigenous Arts Collective of Canada; and Colleen Echohawk (Pawnee and Athabascan), CEO of Eight Generation.

Federal law already protects artwork legitimately made by Native Americans. But once artwork is sold, the artists typically don't benefit from any residual appreciation of the work's value. Some Native-owned galleries and organizations are working to ensure artists get full value for their work. And an effort in Canada aims to pay artists and their heirs resale rights. Today on Native America Calling, we'll hear from Theresie Tungilik (Inuk), arts and traditional economy advisor for Nunavut government; Mathew Nuqingaq (Inuk), jewelry artist and sculptor; Dawn Iehstoseranón:nha Setford Whiteman Francis (Akwesasne Mohawk), president and founder of Indigenous Arts Collective of Canada; and Colleen Echohawk (Pawnee and Athabascan), CEO of Eight Generation.

Many people see the 17-year emergence of Brood X cicadas in the Northeast and Midwest as disruption, like when the bugs in swarms large enough to be seen on weather radar grounded the White House press corps plane. Some Native observers, however, see a feast. Insects are a source of protein many tribes traditionally utilized. […]

Many people see the 17-year emergence of Brood X cicadas in the Northeast and Midwest as disruption, like when the bugs in swarms large enough to be seen on weather radar grounded the White House press corps plane. Some Native observers, however, see a feast. Insects are a source of protein many tribes traditionally utilized. We'll get some Native entomology and talk about the culinary bounty of cicada season and the role they and other insects play in Indigenous diets.

Native Americans are suffering a disproportionate toll from COVID-19. That’s in addition to long-standing health disparities when it comes to diabetes, heart disease, addiction and many other health threats. Some Native health organizations are taking on the huge task of closing the health equity gap and ensuring Native people encounter no disadvantages when it comes to access. For World Health Day, we’ll take a look at how historical health disparities inform current and future efforts to achieve health equity.

Their elections our also not our solutions. We need to bring our minds together and develop our own solutions for the problems we face. Some Native issues do intersect with their issues but our solutions don't have to. Support the show on Patreon for exclusive content! - https://www.patreon.com/letstalknative

The decision of who to vote for comes down to a personal choice. The same goes for the decision whether or not to vote in the first place. People complain about disillusionment with candidates and government, a lack of interest in politics, or a disgust with the divisive nature of elections. Some Native voters view not voting as an act of decolonization. Research by the U.S. Census finds the turnout rate for Native voters is lower than the national average. More than a third of Native voters who are eligible are not registered. We’ll talk with voters about their decision to vote or not in the upcoming election. Are you voting this year? Email us why or why not to comments@nativeamericacalling.com.

IT’S WORLD BREASTFEEDING MONTH!Did you know that the second week of World Breastfeeding Month is Native Breastfeeding Week? Native Breastfeeding Week was started in 2019. Abby had the pleasure of talking to Jasha Lyons Echo-Hawk, the driving force behind Native Breastfeeding Week. DO NOT miss this eye-opening, informational interview! If you are a new listener, we would love to hear from you. Please consider leaving us a review on itunes or sending us an email with your suggestions and comments to badassbreastfeedingpodcast@gmail.comThings we talked about:Native Breastfeeding Week origin [4:51]Some Native history [15:00]Breastfeeding numbers…where are they? [27:50]Where are the Indigenous People? [28:40]Exclusive breastfeeding and cultural norms for Native people [43:00]Story of how one family supported breastfeeding [47:18]How many Native IBCLC’s are there? [54:11]Supporting Native breastfeeding/chestfeeding [58:16]IG- @nativebreastfeedingweekFacebook – Native Breastfeeding Week· This episode is sponsored by Puracy and Boob Butter Some cool articles for you to check out~https://lllusa.org/a-closer-look-at-native-breastfeeding-week/https://www.customink.com/fundraising/native-breastfeeding-week-2020Set up your consultation with Diannehttps://badassbreastfeedingpodcast.com/consultations/Follow our Podcast~https://badassbreastfeedingpodcast.comHere is how you can connect with Dianne and Abby~Abby Theuring https://www.thebadassbreastfeeder.comDianne Cassidy http://www.diannecassidyconsulting.com Music we use~Music: "Levels of Greatness" from "We Used to Paint Stars in the Sky (2012)" courtesy of Scott Holmes at freemusicarchive.org/music/Scott Holmes

Some Native leaders in Canada call for halt of pipeline construction amid COVID-19 Oglala Sioux Tribal Council votes to banish individual after positive COVID-19 case Traditional leaders of First Mesa on Hopi reservation restrict visitors due to COVID-19

It can be a big leap to show that special someone how deep your affection runs or to ask to share a life together. On this Valentine’s Day we explore showing these desires through song. Some Native nations simply call them courting songs and they are often played on the Native American flute. They’re meant to express deep emotions. We’ll hear how different nations turn to songs to start and build strong unions.

What scares you? Some Native artists tap into the darker sides of creativity, focusing on graphics, films and fantasy fiction that explores ghouls, monsters and the paranormal. This Halloween, we’re celebrating the frightening side of Native art and imagination and talking to some Native artists about bringing horror to light.

Marching bands have a place beyond football halftime shows. Native bands like the Navajo Nation Band and A:Shiwi A:Wan Band are community traditions that appeal to crowds at parades and summer community events. Some Native marching bands also offer a musical outlet for adult musicians, some of whom have participated in their community band for decades. We recognize Native marching bands and their years of providing community entertainment.

Plants such as sage, sweetgrass, and cedar are important for ceremonies and prayer. They’re also readily available online and even at chain stores, marketed as methods to reduce negative energy or for some vague DIY cleansing ritual. Non-Native people are buying them with little information about what they actually do or how they’re used. Some Native people say some natural medicines are getting harder to find. There’s at least one instance of illegal sage harvesting in California. We’ll discuss the traditional roles and uses of Native medicines and find out if there’s a way to get the message across to those who think such ceremonies are open for anyone.

Some Native leaders are pushing back against a report clearing Catholic high schools students of wrongdoing at a rally in Washington, D.C. An Alaska tribe is taking steps to create its own tribal court system

A number of scientific studies link unrealistic beauty standards and low self-esteem. Research in the past year from a Florida mental health and treatment facility adds social media to the influences that might encourage poor body image among women. Louise BigEagle (Nakota and Cree) tells the CBC she was once told that she’s “too pretty” to be Native. She also said she is treated differently when she’s in casual clothes or isn’t wearing makeup. Some Native people—both men and women—are tired of feeling the pressure to conform to colonized beauty standards. They say they’re reclaiming what it means to be a beautiful and Indigenous.

Our quote for today is from Luther Standing Bear. He said, "Out of the Indian approach to life there came a great freedom, an intense and absorbing respect for life, enriching faith in a Supreme Power, and principles of truth, honesty, generosity, equity and brotherhood as a guide to mundane relations." In this podcast, we are making our way through Garry R. Morgan's book, "Understanding World Religions in 15 Minutes a Day." Garry Morgan is a Professor of Intercultural Studies at Northwestern College. He served with World Venture for 20 years in Kenya, Ethiopia, Uganda, and Tanzania. And, I want to remind you to take advantage of our special offer. If you enjoy this podcast, please feel free to purchase a copy of the book that we are using -- "Understanding World Religions in 15 Minutes a Day" by Garry R. Morgan. It is available on our website for just $20. You can make your purchase today at understandingworldreligionspodcast.com. Our topic for today is, "Native American Religions"  Like all animistic religions, Native American religions (NARs) provide a variety of beliefs and practices that make generalizations challenging. Thus it is necessary to speak in the plural of Native religions. Depending on where they have settled, the various Native American people groups, or tribes, have made their living through agriculture, pastoral tending of livestock, or hunting and gathering. Some have lived in settled towns or small cities. Others have lived nomadically, following herds of buffalo or other wild game. One consequence has been an assortment of religious expressions and rituals.  Another factor inhibiting description of these religions is that in most cases Native Americans left no written records of life before the arrival of European immigrants. Written sources, therefore, usually have been produced by outside observers of Native life, which inserts a non-Native worldview into depictions and explanations, even when the writer strives to avoid bias. Many early sources, unfortunately, did not even attempt neutrality but describe these religions in negative terms.  Finally, Native American interactions with European settlers from the seventeenth century onward resulted in extensive conversion, at least outwardly, to Christianity. By the mid-twentieth century, most Native people professed to be Christian, though many mixed traditional practices with their new faith. Since 1960, there has been a massive resurgence of interest in Native culture and religions, with a subsequent reversal of the number of Native Americans professing Christianity. However, we cannot always know whether today's post-Christian Native practices and rituals are the same as they were before interaction with Europeans.  One applicable generalization is that Native American religions have a strong emphasis on the spirit world, something they share with the rest of the huge animistic category. But specific beliefs about its traits vary. Some Native tribes have worship rituals of key spirits such as Mother Earth, thunder and/or lightning, and guardian spirits; these might be considered polytheistic, since they lack one central deity. Many other tribes, however, believe in a Great Spirit or Creator Spirit who exists above the rest of the spirit world. This spirit may be impersonal, leading to Deism, or personal and so more monotheistic in nature. Still others see this Great Spirit as a divine force in nature and, accordingly, are more pantheistic in outlook.  Another generally valid observation is that Native peoples highly value living in balance with the natural environment. While traditionally this was a physical necessity, it also found and continues today to find validity in their respect for the spirits they believe live in the natural realm. There have been exceptions on both sides, but among the most common sources of conflict between Native American and European American cultures has been disparity in how the land and nature are treated. As European settlement moved west across the continent, the cutting of forests, plowing of the soil, and decimation of buffalo herds and other game were viewed by Native peoples as a physical encroachment on their livelihood and an attack upon the spirits that were the providers of and even dwellers in those natural resources.  The focus of Native religions, even for believers in a Great Spirit or Creator, is not typically on that central deity (as in monotheistic religions), but rather on the surrounding spirit world that is believed to impact daily life. As with other animistic systems, maintaining good relations with the spirit realm is at the core of most beliefs and practices. Again, these religions are often described as practical, as they deal primarily with the pragmatic present.  Because the spirits are nearby and have certain demands or requirements in order to keep relationships with humans, it is possible to offend them, with negative consequences for individuals or even entire communities. Therefore, taboos are a common feature. In Western culture, this term is often used for actions prohibited on social, moral, or ethical grounds. In Native religions, taboos are behavioral requirements or prohibitions such that doing (or not doing) them would upset the balance of nature, bring negative magical power into individuals, or offend the spirits. Taboos are rigidly enforced, since failure to follow them may bring disastrous corporate consequences.  Native American religions rarely have priests or other full-time leaders. Everyone participates at some level. A few may have closer relationships with the spirit world and thus have ability or spiritual insight that benefits the community, most commonly in the form of healing. These medicine men (or women), as they were called by European observers, hold significant power but also great responsibility for the community's well-being.  The usual purpose of the many types of rituals and ceremonies is to draw the physical and spiritual worlds closer together. A familiar goal is that humans may obtain strength, endurance, or wisdom from one or more spirits. The best-known ritual for an individual is the Vision Quest, which, in some tribes, may be done by anyone needing special spiritual assistance, though they're most common for young men (occasionally young women) as part of entrance into adulthood. The quest typically involves isolation from the community and fasting for several days. The aim is to receive a vision of an animal (visually representing a particular spirit) that becomes the person's totem, believed then to guard and guide him or her throughout the rest of life.  The most common group ceremonies involve dancing and drumming, activities intended to help humans become more open to the spirit world. Dances may go on for hours or even days as the dancers disengage from the everyday world and seek communion with the spirits. Today, powwows are becoming increasingly common and nearly always include dancing. For some, this is more about recovering their culture than a religious exercise, but, again, Native peoples characteristically do not separate the sacred from the secular.  Beliefs regarding the afterlife are variable, but generally Native people do not fear dying. Most believe there is a place to which one's spirit goes at death. For some this is a happy place; for others it contains sadness. Usually people's spirits are considered to abide in this other plane of existence as long as they are remembered by those still living. As they are forgotten, their spirit gradually fades from existence.  Now, for An Extra Minute  Native American religions are seeing a resurgence of interest on the part of both Natives and non-Natives (usually those exploring New Age religions). Attendance at powwows has soared, and Natives knowledgeable about traditional practices are in great demand. While some Natives are pleased that outsiders are interested, many others are concerned that more will be lost than gained. Some Native religious teachers have been known to alter symbols and practices slightly when teaching non-Natives.