Podcasts about vine deloria jr

Discover the transformative power of Native American thought and religious studies in our conversation with the esteemed Philip Deloria. Learn about the profound legacy of Vine Deloria Jr., whose influential works like God is Red have shaped the academic and theological landscapes. As we uncover the Deloria family's rich heritage of Indigenous advocacy, you'll gain a deeper understanding of how these experiences have informed their unique contributions to theology and Native American Studies.Explore the intricate dynamics between Native American communities and Christianity as we reflect on Vine Deloria Jr.'s provocative texts Custer Died for Your Sins and his subsequent disillusionment with Christianity that led to God Is Red. Through these discussions, we highlight the enduring impact of colonialism and the resurgence of indigenous practices in contemporary Native life.Unpack the unsettling phenomenon of "playing Indian" in both American and European contexts, exploring historical and contemporary examples from the Boston Tea Party to modern New Age movements. We also discuss the critical role of oral tradition and indigenous knowledge, emphasizing their dynamic nature. This episode provides valuable insights into the current trends in Native Studies, the intersection of indigenous rights with modern political movements, and the transformative potential of indigenous sovereignty and diplomacy. Join us for a thought-provoking and enlightening discussion with Philip Deloria.Support the showView the transcript and show notes at podcast.doctrineofdiscovery.org. Learn more about the Doctrine of Discovery on our site DoctrineofDiscovery.org.

What if the history you thought you knew was wrong? Like, actually and so very wrong... Join us for a powerful conversation with Taylor Keen, a Cherokee Nation citizen, carrier of the name, “Bison Mane” of the Earthen Bison Clan of the Omaha Tribe, The People Who Move Against the Current. He is the author of the book, "Rediscovering Turtle Island: A First People's Account of the Sacred Geography of America." Taylor brings to life the ancient creation myths of his people, indigenous cosmology, and the rise of empires like Cahokia, challenging us to rethink our settler historical narratives. We also explore the seventh generation prophecy and the severe impact of smallpox on indigenous populations, marking significant historical changes with the arrival of European settlers. Taylor shares the transformative story of the white bison calves' birth, a symbol of the end of six generations of hardship and the dawn of a new era where indigenous knowledge is finally recognized and valued. Inspired by works like Vine Deloria Jr.'s Custer Died for Your Sins and God Is Red, Taylor emphasizes the crucial role of indigenous voices in reclaiming and retelling their histories. Dive with us into the intricate web of ancient stories, the legacies of colonization, and the enduring resilience of native peoples. Learn more about Taylor Keen HERE and buy his book HERE!Read Daniel's latest book HERE.

Leader of Tamera's Institute for Global Peacework and storyteller behind the new documentary Water is Love Martin Winiecki explains what water wants – and how human beings can facilitate its movement and save our planet for ourselves, and other fellow species.

Episode Summary:In 1977, Charlie Hill became the first Native comedian to perform on a national TV broadcast – a groundbreaking performance in television and cultural history. “It was a huge moment,” said Seminole filmmaker Sterlin Harjo, “When Charlie Hill went on national television and simply spoke like a human being... He changed the public perception about what a Native person is.” Charlie Hill's comedic approach to the Oneida story is part of a long lineage of storytellers and historians defying stereotypes that includes Oscar Archiquette, a young Oneida working construction when the Federal Writers' Project came to Wisconsin in the 1935. Archiquette joined a local unit of the Writers' Project that sought to preserve the Oneida language and histories by interviewing elders and transcribing their stories. That work – and its blend of activism, culture and disarming humor – inspired later Oneida historians such as Loretta Metoxen and Gordon McLester and continues to inspire tribal historians today. Speakers:Michelle Danforth Anderson, Oneida documentarianGordon McLester, Oneida historianLoretta Metoxen, Oneida historianBetty McLester, Oneida elderGerald Hill, Oneida elderJennifer Webster, Council MemberLinks and Resources: Oneida Nation Cultural Heritage WebpageCharlie Hill's performance on the Richard Pryor Show, 1977Oneida Notebooks Rediscovered, 1999Human-Powered Podcast, Episode 5, "The Power of Indigenous KnowledgeFurther Reading: We Had a Little Real Estate Problem: The Unheralded Story of Native Americans in Comedy by Kliph NesteroffOneida Lives edited by Herbert LewisSoul of a People: The WPA Writers' Uncover Depression America by David A. Taylor“Indian Humor” chapter in Custer Died for Your Sins: An Indian Manifesto by Vine Deloria Jr.Credits:Host: Chris HaleyDirector: Andrea KalinProducers: Andrea Kalin, David A. Taylor and James MirabelloWriter: David A. TaylorEditor: Ethan OserStory Editor: Michael MayAdditional Voices: Scott Nelson Elm, Gerald Hill, Ethan Oser and Marjorie StevensSpecial Thanks: Christopher PowlessFeaturing music and archival material from: The Oneida SingersJoseph VitarelliBradford EllisPond5Library of CongressNational Archives and Records AdministrationNPRMSNBCFor additional content, visit peoplesrecorder.info or follow us on social media: @peoplesrecorderProduced with support from:National Endowment for the HumanitiesWisconsin Humanities Hosted on Acast. See acast.com/privacy for more information.

On today's episode, Jessica talks with Dr. Ryan Emanuel (Associate Professor of Hydrology in the Nicholas School of the Environment at Duke University; Lumbee Tribe of North Carolina) and Dr. Seth Grooms (Assistant Professor in the Department of Anthropology at Appalachian State University; Lumbee Tribe of North Carolina). Using highlights from their careers as examples, we talk about how to do community based work and educate the next generation of scholars in both the Environmental Sciences and Anthropology fields. We also talk about their hopes for these disciplines and what they have learned over the years.TranscriptsFor rough transcripts of this episode go to: https://www.archpodnet.com/heritagevoices/80Links Heritage Voices on the APN Dr. Ryan Emanuel's Nicolas School of the Environment Page:Ryan Emanuel Dr. Ryan Emanuel's Website:Ryan E. Emanuel, Ph.D. Preorder Ryan Emanuel's Book: On the Swamp: Fighting for Indigenous Environmental JusticeOn the Swamp: Fighting for Indigenous Environmental Justice a book by Ryan Emanuel Dr. Ryan Emanuel on the Tribal Research Specialist Podcast: https://www.listennotes.com/podcasts/tribal-research/30-this-one-time-at-the-vine-n72XlLsA1Wd/ Dr. Seth Grooms' Department of Anthropology at Appalachian State University Page:Dr. Seth B. Grooms Tribes, Treaties, and Constitutional Tribulations by Vine Deloria Jr. and David E. Wilkins:Tribes, Treaties, and Constitutional ... The CARE Principles for Indigenous Data Governance:The CARE Principles for Indigenous Data Governance Native Nations Institute Indigenous Data Sovereignty & Governance:Indigenous Data Sovereignty and Governance | Native Nations Institute A Life in Ruins Podcast Episode 139 An Oral History of Indigenous Archaeologies with Dr. Joe Watkins:An Oral History of Indigenous Archaeologies with Dr. Joe Watkins - Ruins 139 — HQ DownloadsContact Jessica@livingheritageanthropology.org @livingheritageA @LivingHeritageResearchCouncilAffiliates Motion - Tasking Motley Fool Save $110 off the full list price of Stock Advisor for your first year, go to https://zen.ai/apnfool and start your investing journey today! *$110 discount off of $199 per year list price. Membership will renew annually at the then current list price. Liquid I.V. Ready to shop better hydration, use my special link https://zen.ai/thearchaeologypodnetworkfeed to save 20% off anything you order.

On today's episode, Jessica talks with Dr. Ryan Emanuel (Associate Professor of Hydrology in the Nicholas School of the Environment at Duke University; Lumbee Tribe of North Carolina) and Dr. Seth Grooms (Assistant Professor in the Department of Anthropology at Appalachian State University; Lumbee Tribe of North Carolina). Using highlights from their careers as examples, we talk about how to do community based work and educate the next generation of scholars in both the Environmental Sciences and Anthropology fields. We also talk about their hopes for these disciplines and what they have learned over the years.TranscriptsFor rough transcripts of this episode go to: https://www.archpodnet.com/heritagevoices/80Links Heritage Voices on the APN Dr. Ryan Emanuel's Nicolas School of the Environment Page:Ryan Emanuel Dr. Ryan Emanuel's Website:Ryan E. Emanuel, Ph.D. Preorder Ryan Emanuel's Book: On the Swamp: Fighting for Indigenous Environmental JusticeOn the Swamp: Fighting for Indigenous Environmental Justice a book by Ryan Emanuel Dr. Ryan Emanuel on the Tribal Research Specialist Podcast: https://www.listennotes.com/podcasts/tribal-research/30-this-one-time-at-the-vine-n72XlLsA1Wd/ Dr. Seth Grooms' Department of Anthropology at Appalachian State University Page:Dr. Seth B. Grooms Tribes, Treaties, and Constitutional Tribulations by Vine Deloria Jr. and David E. Wilkins:Tribes, Treaties, and Constitutional ... The CARE Principles for Indigenous Data Governance:The CARE Principles for Indigenous Data Governance Native Nations Institute Indigenous Data Sovereignty & Governance:Indigenous Data Sovereignty and Governance | Native Nations Institute A Life in Ruins Podcast Episode 139 An Oral History of Indigenous Archaeologies with Dr. Joe Watkins:An Oral History of Indigenous Archaeologies with Dr. Joe Watkins - Ruins 139 — HQ DownloadsContact Jessica@livingheritageanthropology.org @livingheritageA @LivingHeritageResearchCouncilAffiliates Motion - Tasking Motley FoolSave $110 off the full list price of Stock Advisor for your first year, go to https://zen.ai/apnfool and start your investing journey today!*$110 discount off of $199 per year list price. Membership will renew annually at the then current list price. Liquid I.V.Ready to shop better hydration, use my special link https://zen.ai/thearchaeologypodnetworkfeed to save 20% off anything you order.

We begin this season with a gripping conversation with Robert P Jones, founder and president of the Public Religion Research Institute. Together, we continue to highlight the layers of American history, challenging familiar narratives and revealing Indigenous, Haudensoaunee, influences. Jones takes us on a personal journey into his own evolution as a scholar, sharing how being honest about his family's connection to the settler colonialism project has informed his work and opened it to a wider audience.Our discussion delves into the interconnected histories of Indigenous and Black communities, the Doctrine of Discovery, and the 1619 project, peering into the complex relationships between colonists and Indigenous peoples. We shed light on the teachings of Native Americans to the founding fathers and Europeans about equity, fraternity, and liberty—a fresh perspective on American history—while discussing the narrative shift towards Indigenous People's Day instead of Columbus Day.But it's not just about rewriting history; it's about understanding the power of truth-telling from various perspectives. We highlight communities in Mississippi, Oklahoma, and Minnesota, who are using storytelling to bring alive their local histories and spotlight Jerome Little, the first African-American elected county commissioner in Tallahatchie County. The conversation also acknowledges the influence of writers like James Baldwin and Vine Deloria Jr. We would be remiss not to praise Robbie's New York Times bestselling book, 'Roots of White Supremacy and the Path to a Shared American Future', which captures this ethos of understanding and rewriting history through personal narratives. Get ready to challenge what you think you know.Support the showView the transcript and show notes at podcast.doctrineofdiscovery.org. Learn more about the Doctrine of Discovery on our site DoctrineofDiscovery.org.

After my first book came out I hit a wall, feeling churned up inside. What was going on? When I turned inward to find out, I discovered company. I marched right over the sharp line that the Western world draws between matter and spirit and began to talk in spirit with an animal helper: a bear. Some thoughts on the limits that the matter-spirit split imposes on Western thinking, and how most Indigenous traditions regard reality as one unified whole, matter and spirit flowing together through every being and part of Earth. How talking with a bear in spirit nudged me toward larger definitions of myself and of the world. With assists today from Rumi and Vine Deloria Jr. Get full access to Nature :: Spirit — Kinship in a living world at priscillastuckey.substack.com/subscribe

Nodrada explores the tensions and resonances between Marxism and Indigenous thought, putting the writings of Native theorists such as Vine Deloria Jr., Luther Standing Bear, Winona LaDuke, and many others in dialogue with those of Marx. Read By: Aliyah Intro Music: ворожное озеро Гроза vwqp remix Outro Music: We are Friends Forever performed by Felix Dzerzhinsky Guards Regiment.

There is a long legacy of extractive and exploitative relationships in academic study of Indigenous California, seen clearly in the origins of the fields of anthropology, ethnography, & archaeology. These unethical relationships have resulted in colonial collections of Indigenous ancestral remains, funerary objects, songs and ceremonies, and Indigenous knowledge and wisdom, much which still has not been returned to Indigenous communities. This opening episode of Season 2 of Challenging Colonialism offers an overview of this history, helping shed light on why many Native Californians have understandable concerns about working with academics.Speakers:Dr. Cutcha Risling Baldy (Hupa, Yurok, Karuk), The Honorable Ron W. Goode (Tribal Chairman of the North Fork Mono Tribe), Dr. Robin Grey (Ts'msyen from Lax Kw'alaams and she belongs to Waap Liyaa'mlaxha, a Gisbutwada House in the Gitaxangiik Tribe), Cindi Alvitre (Tongva, co-founder of the Ti'at Society), Kanyon Sayers-Roods (Costanoan Ohlone-Mutsun and Chumash), Gregg Castro (t'rowt'raahl Salinan / Rumsien & Ramaytush Ohlone), Mark Hylkema, Maia PostenAudio editing: Daniel StonebloomInterviews: Martin Rizzo-MartinezMusic: G. GonzalesThe title for this episode, Illicit Acquisitions, comes from our interview with Cindi Alvitre.Links & Further Reading:“Where Have All the Anthros Gone? The Shift in California Indian Studies from Research ‘on' to Research ‘with, for, and by' Indigenous Peoples” By Peter Nelson“Archaeology and Social Justice in Native America” By Nicholas C. Laluk , Lindsay M. Montgomery, Rebecca Tsosie, Christine McCleave, Rose Miron, Stephanie Russo Carroll, Joseph Aguilar, Ashleigh Big Wolf Thompson, Peter Nelson, Jun Sunseri, Isabel Trujillo, Georgeann M. Deantoni, Gregg Castro, and Tsim SchneiderWe Are Dancing for You: Native Feminisms and the Revitalization of Women's Coming-of-Age Ceremonies By Cutcha Risling BaldySkull Wars: Kennewick Man, Archaeology, And The Battle For Native American Identity by David Hurst Thomas, Foreword by Vine Deloria Jr.Bone Rooms: From Scientific Racism to Human Prehistory in Museums Samuel J. RedmanSupported by California State Parks Foundation

Today - Sun writer Kevin Simpson sits down with legendary music writer and historian G. Brown to talk about Colorado performers and memorable performances at the state's iconic venues. See omnystudio.com/listener for privacy information.

This lecture was part of the 60th anniversary symposium for God is Red at Harvard Divinity School. This lecture series discusses how Vine Deloria Jr.'s landmark text speaks to the field of religious studies, Native American studies, theology, and environmental studies in the twenty-first century. In this lecture Dr. Dan Wildcat (Yuchi/Muscogee) from Haskell Indian Nations University discusses the impact of Deloria's work in the present and in future scholarship. This event took place on Friday, October 7, 2022 Learn more: https://hds.harvard.edu/news/public-events-calendar?trumbaEmbed=view%3Devent%26eventid%3D162305702

This lecture was part of the 60th anniversary symposium for God is Red at Harvard Divinity School. This lecture series discusses how Vine Deloria Jr.'s landmark text speaks to the field of religious studies, Native American studies, theology, and environmental studies in the twenty-first century. In this lecture Dr. Suzan Harjo (Cheyenne & Hodulgee Muscogee) from the the Morning Star Institute discusses the impact of Deloria's work on studies of Native American rights and Native American Religions. This event took place on Thursday, October 6, 2022 Learn more: https://hds.harvard.edu/news/public-events-calendar?trumbaEmbed=view%3Devent%26eventid%3D162305702

This lecture was part of the 60th anniversary symposium for God is Red at Harvard Divinity School. This lecture series discusses how Vine Deloria Jr.'s landmark text speaks to the field of religious studies, Native American studies, theology, and environmental studies in the twenty-first century. In this lecture Dr. Susan Hill (Mohawk) from the University of Toronto discusses the impact of Deloria's work on studies of religion, land, and the environment . This event took place on Friday, October 7, 2022 Learn more: https://hds.harvard.edu/news/public-events-calendar?trumbaEmbed=view%3Devent%26eventid%3D162305702

This lecture was part of the 60th anniversary symposium for God is Red at Harvard Divinity School. This lecture series discusses how Vine Deloria Jr.'s landmark text speaks to the field of religious studies, Native American studies, theology, and environmental studies in the twenty-first century. In this lecture Dr. Michael McNally from the Carleton College discusses the impact of Deloria's work on religious studies. This event took place on Friday, October 7, 2022 Learn more: https://hds.harvard.edu/news/public-events-calendar?trumbaEmbed=view%3Devent%26eventid%3D162305702

This lecture was part of the 60th anniversary symposium for God is Red at Harvard Divinity School. This lecture series discusses how Vine Deloria Jr.'s landmark text speaks to the field of religious studies, Native American studies, theology, and environmental studies in the twenty-first century. In this lecture Dr. Robert Warrior (Osage) from the University of Kansas discusses the impact of Deloria's work on theology. This event took place on Friday, October 7, 2022 Learn more: https://hds.harvard.edu/news/public-events-calendar?trumbaEmbed=view%3Devent%26eventid%3D162305702

Roman Orona takes you on a journey around the world of Indigenous Music. Indigenous Cafe brings you music, conversation and inspiration from the Indigenous People of North America and the Indigenous People from all over the world. Artist's you will hear in the order they are played on this weeks show: THE INDIGENOUS CAFE PODCAST INTRO (00:00:00-00:02:31) “Every society needs educated people, but the primary responsibility of educated people is to bring wisdom back into the community and make it available to others so that the lives they are leading make sense” -Vine Deloria Jr. 1. ODUCHU (ft. Radik Tyulyush) - “Show Me The Way” (Show Me The Way - Single) (00:02:31-00:07:48) 2. Dennis Shorty & Jennifer Fröhling - “Prayer Song” (Dena Age - Gucho Hin) (00:07:48-00:10:49) PROGRAM BREAK (00:10:49-00:11:20) “Western civilization, unfortunately, does not link knowledge and morality but rather, it connects knowledge and power and makes them equivalent.” -Vine Deloria Jr. 3. Joanne Shenandoah - “Katsitsi: Yos” (Peace & Power) (00:11:20-00:15:03) 4. Chontay Standing Rock - “Peace and Harmony” (Sing It) (00:15:03-00:20:00) Roman Orona (Host) (00:20:00-00:20:49) “Before any final solution to American history can occur, a reconciliation must be effected between the spiritual owner of the land - American Indians - and the political owner of the land - American Whites. Guilt and accusations cannot continue to revolve in a vacuum without some effort at reaching a solution.” -Vine Deloria Jr.  5. Nancy Sanchez - “Say Something” (Say Something - EP) (00:20:49-00:24:22) 6. Southern Boyz - “ Southern Straight” (Live At St. Croix) (00:24:22-00:26:50)  7. Yothu Yindi - “Healing Stone” (Healing Stone) (00:26:50-00:30:05) PROGRAM BREAK (00:30:09-00:30:33) “The future of mankind lies waiting for those who will come to understand their lives and take up their responsibilities to all living things.” -Vine Deloria Jr. 8. Nahko And Medicine For The People - “Build a Bridge” (Hoka) (00:30:33-00:36:28)  9. Lawrence Laughing - “I Wish You Peace” (Now Our Minds Are One) (00:36:28-00:40:00) Roman Orona (Host) (00:40:00-00:40:44) “The bottom line about the information possessed by non-Western peoples is that the information becomes valid only when offered by a white scholar recognized by the academic establishment; in effect the color of the skin guarantees scientific objectivity.” -Vine Deloria Jr. 10. Twin Flames - “Oak Tree” (Signal Fire) (00:40:44-00:44:05) 11. Alysha Brilla - “No More Violence” (Human) (00:44:05-00:48:08)  PROGRAM BREAK (00:48:08-00:48:23) “If you want to be sovereign, act sovereign.” -Vine Deloria Jr. 12. Kimié Miner - “You Are My Sunshine (This Little Light of Mine” (Hawaiian Lullaby) (00:48:23-00:52:02) 13. Fawn Wood - “Tapwe Oma” (Iskwewak) (00:52:02-00:55:06)  Roman Orona (Host) (00:55:06-00:56:34) “Never has America lost a war…But name, if you can, the last peace the United States won. Victory yes, but this country has never made a successful peace because peace requires exchanging ideas, concepts, thoughts, and recognizing the fact that two distinct systems of life can exist together without conflict…” -Vive Deloria Jr. 14. Cheevers Toopah - “Rankin' Hops” (True Melodies) (00:56:34-01:00:37) DONATION ADVERTISEMENT (01:00:37-01:00:53) The Indigenous Cafe Podcast is hosted by Roman Orona and brought to you by iamHUMAN Media. iamHUMAN Media is a non-profit 501(c)(3) focused on raising the awareness of social discourse to all humans through development of programs and artistic ventures (music, movies, stage performances, books, workshops, concerts, film festivals, community outreach, community building, panel discussions, etc.)  to  foster and promote unity in diversity and community fellowship acknowledging that all HUMANs are related simply by being HUMAN. Below are ways to help us continue our programming or to learn more about us: https://paypal.me/iamHUMANmedia?locale.x=en_US Website: www.iamHUMANmedia.com Email: indigenouscafe1@gmail.com

The second part of Nick Estes' (@nickwestes) in-depth conversation with New Amauta (@AmautaNew) of Vine Deloria Jr.'s God is Red (1973).   Support www.patreon.com/redmedia

Nick Estes (@nickwestes) is joined by returning guest New Amauta (@AmautaNew) for an in-depth discussion of Vine Deloria Jr.'s God is Dead (1973). Check out New Amauta's IG page (@newamauta)and his episode from February 2022 on Indigenous Plurinationalism. Watch this episode on our YouTube channel. Can't wait to listen to the entire episode? Sign up as a patron!  www.patreon.com/redmediapr

Indigenous Paleolithic of the Western HemisphereWith Dr. Paulette SteevesPatty KrawecWe're here with Dr. Paulette Steves.Josh Manitowabi made a remark that the Anishinaabe word Giiwedin contains the idea of going home. And that what it was referring to was the glaciers, that the glaciers were going home. And this is knowledge that's contained with elders. And he gave me you know, reference to a couple of books where elders are, you know, talked about this, in the Cree have a similar word. I think it's a kiiwedin rather than with the G. And I was just so captured by this idea that our language contained knowledge, not only of the glaciers, but the fact that they hadn't always been there. And then I encountered somebody was talking on Twitter was talking about talking about Paulette’s book, Dr. Steeves Indigenous Paleolithic of the Western Hemisphere kind of expands on that hugely on Indigenous presence, not just 5000 years ago, or 10,000 years ago. Like, like your dissertation. You know, it's more than 100,000 years ago,Kerry: we love it so muchPatty: that’s an extremely long time. And I was just like, when I saw that this book existed, I was like, this needs to be in my and I rewrote part of the beginning of my book based on it. I was like, I need to get this book into my book. Because it is a story of beginnings, right? I don't focus on that. But creation stories ground us, they say so much about what we believe about ourselves.Dr Paulette Steeves:And that's, that's important. That language you Giiwedin, because that tells us that the people were here, before the glaciers came, right. And they were here when the glaciers went home. And white faculty, white archaeologists don't know our language, don't value our language, and don't understand that not just Indigenous history, but World History is held in those languages. So that's really, really an important point about the language.Patty: And then I came across it in your book, I came across more examples of that, right, where you talk about Thunderbirds and the terratorns, and the story of the Osage have, and then they went and found all these bones. And it's like, wow, it's like, if you talk to the people, maybe you could learn something.Paulette:Right. But archaeologists typically for decades forever wouldn't talk to Native American or First Nations people, because they didn't give their knowledge any value. And because their academic capital was built on our history, our artifacts, and how the archaeologists told the story. So, they owned it, they own the artifacts, if they talk to us, they were terrified, oh we might have to give them something back and acknowledge them, that is slowly beginning to change. But, you know, I worked in field archaeology a lot in the US and archaeologists were supposed to by their agreements, consult with tribes, and they didn't, and none of the archaeologists on the crew had a clue, even whose land they were on. So it was really sad. I learned a lot about how devastating archaeology can be to Indigenous history from working in field archaeology for I don’t know, six years in the US. And seeing that, you know, how terrified archaeologists were that, you know, the Indians were going to take everything back and, and they wouldn't own it. And that was their academic capital.So in an upcoming coming, grant, I have some collaborators and one of them is going to talk about the capitalism of history and how that is controlled by non-Indigenous archaeologists. And so there's a lot of points that people don't think about. They don't realize it's not just archaeology and history, capitalism is involved in a big way. The nation state is involved in controlling that story, because they stole all the land based on Oh, it's a terra nullius. nobody's using it, we can have it. Right. And so when we show that's not so it makes it unsafe for the nation state. But I mean, I got an email yesterday from an archaeologist that um, his wife is Colombian. And they went down to Bogota. And he talked to a lot of archaeologists there. And they don't even discuss what we call pre Holocene or pre 10,000 year before present sites because of the pressure from archaeologists in the US to deny it. And not to acknowledge that these these ancient Pleistocene sites exist. So a lot of the field of archaeology has ignored this timeframe for Indigenous people, because it's dangerous to go there. Because archaeologists in the US say soKerry:I'm fascinated with the world of archaeology and and the, the sense the knowing that we, as people who are Indigenous to the land, people who have existed beforehand, people who have been colonized in this space in time, I think we have an innate understanding that that existence began beyond what we are allowed to claim. And then, you know, the truths of those existence are scattered all over the world, you know, that were they there's these artifacts that show up, that can't be carbon dated within the timeframe that suits the world archaeological space that exists right now.And you mentioned something that brought up two questions for me, one being that, you know, you mentioned the capitalism, the capitalist kind of system that exists around archeology, as it exists now. And that brought to mind also how the colonial system managed to take the wealth out of our, you know, our peoples, and turned it into their ownership, their, you know, history, and also, my understandings or studies of things has always shown up that for, for the origins of white folks like that understanding of what it is to be white, you know, whatever we're going to use that they they that understanding isn't found everywhere, like it normally comes from, you know, people who have color involved in the spaces, and then somehow they show up, like we are older. We are older forms of existence, or older species that existed. And I find that an interesting space, like for you does that. Do you think that's one of the things that fuels this colonial way of being? Is that sense of wanting to know where they come from? Do you know what I mean?Paulette:Yeah, no, in, in a lot of the things that I've studied, I've really come to understand how archaeology is a child of colonization. And so if you go back into early archeology in the Americas, you'll see that Aleš Hrdlička was sort of a self trained archaeologist, he trained as a physician. But, he was extremely racist. And he claimed that the Indians had only been here 3000 years. And the thing is, if you if you look at what's required in archaeology, to make claims, and to write histories, you have to have data, you have to have evidence, you have to have science. And he was basing this on one graveyard he'd done up in Alaska. He wasn't even looking at, you know, all of the evidence from all of the continents. And he went to his grave denying that we been here for more than 3000 years.So it was actually an African American, freeman, a Black man in Texas who was working as a cowboy that found the site that broke that barrier and prove that we've been here at least 10,000 years. He found this site with these huge bones and realized they had to be extinct animals because they were way too big. And he told his story. And his story got to Jessie Figgins at the Denver Museum of Nature and Science. And in 1927, he went out and started excavating this area in Texas, and actually found what they call a Clovis point in the ribs of an extinct bison. And he had to fight for a few years and have people come and see it. Nobody would believe them because everyone believes Aleš Hrdlička, right. This white or white guy who was racist. And eventually that was accepted and they're like, Okay, so the Indians have been here at least 10,000 years. Right, but it's been stuck there since the 19, late 1920s. And all this evidence has surfaced are our ancestors left us their stories in the land to tell us of their time here. They left it on the rocks with rock art. They, they've held it in their oral traditions. Archaeologists have traditionally ignored all of that. But since I've started publishing and writing more or listening, and they're stepping out of that box, so there was there's a huge fear in archaeology, it's it's been said that if you talk about sites or published on sites that are older than then 11 or 12,000 years, that's academic suicide. Right? The violence that violence against archaeologists that found older sites that's not scientific, that's not academic, that's racist..Kerry:Mm hmm Could you tell us some of the stories tell us what, what, what the ancestors know and what was left in the rock art?Paulette:Oh, there's, there's so much in the rock art, it's immense. So I just had my students completed database of rock art sites whose location was known and made public. And we have, I think, over 2000 sites, there's another 1500 that are held within another database, and their their locations aren’t public. So I won't publish on those. But what that tells us is that, you know, those rock art sites are like mnemonic pegs. So I have heard that one person worked with elders in the Yukon, and they wouldn't tell certain stories. But if you took them back to a rock, or a certain area, they would sit down and start telling the story because the rock held that story. Right.So they have an amazing, amazing, very rich oral tradition of history. And when you hear, like, they have words in their language, that mean, the glaciers went home, you know, they were here, then. And that's anywhere from 8000 to 12,000 years ago. So you know that people have been here for such a long time.  Archaeology sites, they left stone tools, they left bone tools, they left their history of butchering mammals, they left botanical plants and medicines. And they left us those stories. It's up to us to retell those stories. Tom Delahaye, is an archaeologist who worked on a site in Chile. And he was trained like all archaeologists are trained to, you know, people were never here before 12,000 years or 11,200 years, when his site, Monte Verde data to 12,500 years, there was so much evidence there, he couldn't deny it. You know, there was meat, there was seaweed, there was medicine, there was botanicals, there was tools, it was in a peat bog. So that means the oxygen couldn't get in, everything was just really well preserved. He lost his funding, and he had to fight to get it back. That's how violent it is. So nobody would believe him. They hadn't been to the site or, you know, experience his data. But they just said, Oh, no, you're wrong, because people haven't been here. And he had to fight for years to get that site accepted. Now, he now has another area close to there that dates to over 30,000 years. But he, you know, he had he lost all of his funding, and he had to fight to get it back.And that's not right. We're supposed to be archeologists. We're supposed to study the history of humans, right? We're not supposed to deny it and say it doesn't exist before we even look. But that is the case for the Americas unfortunately.Kerry:And I I'm I'm, I'm really like hearing this, because I also know that that seems to have been something that happened even when we study Africa, and my understandings of you know, how they've carbon dated, you know, the Sphinx, there's been arguments in and around, that the Sphinx has existed for far longer than the 5000 years that they've dated it, give or take, you know, they mean that some people believe it's actually 25,000 years old, depending on how you carbon dated it. And I'm so curious to understand, you know, you mentioned it being archaeology, archaeological suicide. Why? What do you think is that that, you know, rigid buffer that is hit that space? Why?Paulette:Racism? So So you look at it, the nation state controls history, and so whoever controls the past controls the present, right. So if we are very infantile in time compared to global human history, we are the babies right? And so we're not evolved. We're not anything, we're dehumanized. So Vine Deloria Jr. talked about this and Vine Deloria Jr. has a quote and it was somebody thing like, you know, until we are equated with human history on a global scale in in ancient time, we will not have full humanity. So he knew that there were oral traditions and stories and evidence of being here much earlier. And he knew that like, the first archaeologists like Aleš Hrdlička said, We'd only been here 3000 years. So we're newcomers.So if you look at a lot of archaeological textbooks, or you hear archaeologists talk, they talk about the Indigenous people of the Americas being Asians from Asia, right? So totally disenfranchise us from our identity of being Indigenous to the Americas. Pardon me, Asia did not exist. Neither did an Asian culture 10 or 12,000 years ago, we are not Asians from Asia, we are Indigenous to these continents. And we have been for a very long time. But they teach. They they preach and teach this worldview that disenfranchises us from the land. Why? Whey all live on the land that the colonizing government stole, you know, through a genocide and intentional genocide, of putting they put rewards on Indian scalps, you'll get 50 bucks for a woman and 500 for a chief. Those were lost. So people were intentionally killing Indians. If people thought that Indians were human, you know, and it had been an established, you know, advanced culture, they wouldn't have been out there shooting them for 50 bucks.So so this started back, you know, what, when America started the dehumanization, and linking us to nature, not to culture, right, and it's taken over 100 years for people to realize, oh, they did have very advanced cultures, they have some of the earliest areas of agriculture, they have more Indigenous languages in the Americas than the whole rest of the world put together. Right, that really all humanizes us. And archaea, a few archaeologists have spoken out and said that, you know, archaeologists understand the importance of the past to people, and the importance of human, you know, history to humanizing people in a certain area.So our history was built in colonization, to dehumanize us, and we're rewriting that history. And that's important because that frames people's worldviews, and when you push back against that, and you inform their worldviews, and you give them all this new knowledge, they're going to see us different, right? They're going to vote different policies are going to be different. Land Claims are going to be different. We're still in a place where we're very dehumanized, and we're starting to reclaim that, and make it public. And people are just starting to understand it. It's like, all these settler people are scratching their heads going really holy. I didn't know that. Right? Like, people don't know. And so they just believe what they're taught.But one of the first things I teach students is to think critically, I mean, don't believe what's in that book, study it, find out for yourself, you have the skill to do that to become informed. And you see people and events in an entirely different way.Patty:Mm hmm. Your book it, you make a couple of interesting points that I've been, I mean, you talk about evidence is not found, because it's not looked for, you know, because they've got a particular story, you know, that they want to tell. And, you know, and we talk about different peoples being, you know, Asiatic or Caucasoid, or whatever. And, and these are modern, you know, these are modern racial categories, people who existed 12,000 years ago, 30,000 years ago, 40,000 years ago, they weren't any of those things. We're taking contemporary ideas, and imposing them. Like when we talk about how humanity started in Africa. Africa didn't exist 100,000 years ago. Africa is a very recent invention, that has a lot of colonial baggage attached to it, you know, and you look at kind of, I remember going to the Royal Ontario Museum in Toronto, and you see, you know, that poster of the evolution of mankind. And that start, he starts dark and hunched over and then becomes of white, he starts Black and becomes white.Paulette:There's this term called agnotology, which is the intentional teaching of ignorance, and the hiding of facts and data, right. So, US and Canadian education is based on agnotology. It's not so much what you're taught is what you're not taught. Right.So I asked all my classes this Where did humans begin? Africa. Okay. And what did humans evolve from. Well, primates and where did did primates evolve? Africa. No, the earliest primates in the world are from Wyoming. Right? 47% of the earliest proto primates are from Wyoming and Saskatchewan. So if primates as Nova has a little video that shows our earliest ancestors were did everybody first evolve? North America, North America, Hello. People aren't taught that I have a book chapter out there on that also.And that's really a great example of how agnotology is used. They don't teach students that the earliest primates are from the Americas. Right? And that's intentional, because that would make North America important. Imagine if people thought that it that everybody evolved from the earliest primates from North America, right? Could we say we have been here forever? Yes. Hello, of course. And it's scientific data to show it so. Agnotology unfortunately still plays a huge role in how students are taught, and so does racism and bias. I had to teach from one textbook. As a graduate student, you know, we have teach the professor's class and the textbook was talking about what is an artifact and these two authors said, Well, an artifact can be a beautiful 20,000 year old spearpoint from France. Or it could be an indistinguishable flake some weary Indian chucked out in the Mississippi cornfield 1500 years ago. So what kind of worldview are you framing? Beautiful ancient things come from Europe, but some weary Indian chucked out an indistinguishable flak? Why would you even say thatPatty:You weren't here 15,000 years ago, how did you know, he was tired?Paulette:And so I take that book, every chance I get. And I brought it up to the professor. And I said, do you understand how dehumanizing and wrong this is? He was really embarrassed, because he hadn't realized how bad that wasn't, he's been using that textbook for a while. Right? So first year, students, this is what they're taught.Patty:Right? And that becomes foundational, to how they, how they think their perspective. Alexis Shotwell does some really nice writing in her book, Knowing Otherwise about our implicit knowledge, you know, things that we know, but we don't articulate, you know, like the way our hands know how to do things. We don't have to think through how you know how to do stuff, our hands just know what to do. And, you know, we feel and, you know, and we have, we just know some things, and that it's this kind of stuff that that forms the basis of that, that, you know, nobody has to tell them that Indigenous people are, you know, backwards. And you know, less than and all of that they just know,Paulette:It’s normalized violence against Indigenous people. And that plays into how people frame and vote for and create policies for land claims for clean water, for human rights, right, for funding, for schooling, for everything, you know, and so people just normalize that we're worth less, because we're less human. So let's fund their schools like at only two thirds of what we fund, settler white schools, right? This, these are the kinds of things that play into it. And I'm kind of beginning to push the envelope further.So if we look at Northern Asia, we know that there were early hominids there 2.4 million years ago. So there's archaeology sites there where we know that Homo erectus or homo sapiens were home erectus like 2.1 million years ago at one site. We know there are sites in Siberia that date from 24,000 to 340,000 years. So why then, wouldn’t it have early humans? Because they follow animals, they follow herds of animals, because that's their sustenance, their food, right? Why would they have stopped there? If they already walked 14,000 kilometers from Africa? to Asia?Kerry:Why wouldn’t they just go ahead.Paulette:Why would they just stop? Oh, no, we can't cross there. Yeah, no, that doesn't. That's an anomaly. That does not make sense. So I'm now looking to start a new body of research where we'll actually look at what was the Paleo environment in Northern Asia and in northern North America, like at specific points in time, so we know, between glaciers, there was a land connection, and the entire land in the North was like a subtropical forest. So there was plenty of food we know because we know that mammals were coming and going. So camelid camels arose in the Americas. They had to migrate across there to get to the rest of the world. As did saber toothed cats, and and primates, right? So if they're all going from the west to the east, and humans are over there in the east, you know, when mammals are migrating back and forth, why would the humans stop? Right? Right? Like it doesn't make any sense.So I'm starting to build this new body of evidence and knowledge to show that it has never been impossible. From the earliest times we see, you know, 2.1 or 2.4 million years in Northern Asia, it was never impossible for mammals or humans to have come to North America, there's no way you can convince anybody really, if you're looking at the facts that they waited in, you know, 2 million years to do that. They were there the whole time. No.Patty:And you make  sorry, you make a really good point about Australia that I just kind of want want to bring up because they accept presence, you know, human presence in Australia much further back then they accept human presence in North America. And they also accept ocean travel. We always walked. We always walk, we had to wait for the snow to clear and we walked. But in Australia, they could take boats. So why couldn't we take boats? You know, like, and I thought that was a really, I thought those were some really good points, because I never thought about that.Paulette:Like, yeah, well, they don't teach you. They don't teach you didn't think about that at all right? You're not supposed to. But Crete, it was in Ireland that you always needed some form of water transport to get to. And there's sites on Crete that date to over 100,000 years. So we know that early humans were using forms of water transport to cross open bodies of water over 100,000 years ago. Well, now they're trying to say all the earliest, yeah, the earliest people in North America came 15,000 years ago, and they used boats and went along the ice. No, you know, we have points in Eastern Canada, one that was dredged up from the continental shelf that dates to over 22,000 years, that are exactly the same as points found in the area we know today as France that date to that same time. And people are like, Oh, no, that's impossible. Why? During times of glaciers, the water was less the oceans were sucked up in the glaciers. And that made the land crossing much more viable. And if you talk to a lot of Inuit people today, and you ask them, also, would you have any issues going, you know, a few 1000 miles across snow and ice? No, we do it every day. We do it all the time. That's our way of life right, people were accustomed to crossing through glacial areas. Awesome. Right?Kerry:I love what you're saying so much, because a part of what I've always felt, when you when you take a look at the the history of the world, is how much it's kept fragmented. And yet, just like people, you know, like, I always feel this even with history, just how segmented we you know, the colonial system will take pieces of, and yet it doesn't take into accountability, that flow that ebb and flow that we as human beings just naturally have. Also, our relationship with the land, you know, we've had to live on Mother Earth forever. And, you know, wherever we, wherever she throws at us, we've had to adjust. And so I always find it fascinating that, um, you know, one of the beautiful things about the the human species is our ability to, you know, to innovate and to create, so why wouldn't we be able to adapt, create and innovate to move with whatever the environmental, geographical areas are presenting for us, like, why would that not be possible? And I agree with you, if you're really bringing forward for me, the sense of how the colonial system even used archaeology as a tendril to keep us controlled and in bay and to lessen the humanity of, you know, Indigenous peoples from all over the world.Paulette:Yeah, archaeology is the handmaiden to the nation state and they only produce stories that the nation state would approve of that made it safe for the nation state. Right. And it's like when you look at areas in in Mexico and in Central America, and they call people in Mestitzo and Latino, those are names. That's how you erase Indigenous identity. Right? Those people now are learning to speak out and reclaim their Indigenous identities. You know, they're not Mestitzo, they're not Latino. They're Indigenous communities had names had identities. But the nation state and archaeologists assisted them in this erases many Indigenous identities as they can, if you read a lot of archaeological stories oh the people disappeared, or there was a huge community there were 1000s, or they mysteriously disappeared, people don’t mysteriously disappear. They move, right, they migrate. Whoa. So when we,Patty:we, we traveled in the American Southwest a number of years ago, we went to Mesa Verde, beautiful site, we were we'd gone to go look at the cliff dwellings and our guide was the Navajo Ute, man. And, you know, he's showing us around, and he's showing us this one Cliff dwelling, and he says, you know, people lived here 1000, you know, 1000 years ago. And, you know, and he's going on about how they vanished. And it was so mysterious, and everybody's just really soaking this up, right, this great mystery of Where did these people go? Civilization that just vanished. And then he breaks character and says, Have you ever been to Detroit? people move. Yeah.Paulette:I did a I did an article on Mesa Verde. And got to go there and experience it. And yeah, people move, floods come droughts happen, people pick up and move, they don't mysteriously disappear. But that's how archaeologists erase us. And so what one of the kind of unspoken goals of archaeology is to cleave connections between ancient sites and ancient people and contemporary people, right. So they won't let anybody reclaim human remains older than 2000 or 2500 years because you can't prove they're yours?Well, you know what? as an undergraduate, the Quapaw tribe came and asked me if I could help them. So they were trying to reclaim over 500 ancestors, from their very well known towns, Quapaw towns that were along the western side of the Mississippi River. Right, so archaeologists know, these are Quapaw towns, they know the remains came from that area. But they were using a loophole in the Native American Graves Repatriation Act to not return those remains to the Quapaw. And there were a lot of elders that were maybe in their last years, and they would just be in tears when I met with them, they really wanted to rebury their ancestors. So I was only an undergraduate student, we didn't have a DNA lab there. But when they asked me, I realized we could do this. And I got one of the top DNA labs in the US to work with me. And we extracted a Quapaw DNA from a couple of elders, so we had something to match to those ancient remains. When I announced that I was successful in getting modern Quapaw DNA, then museums pretty much immediately gave the 500 ancestors back to the Quapaw. And two weeks after that results, they were re-buried. So the museums and universities knew that these human remains were Quapaw. And they knew they'd be really embarrassed if I brought it out and proved that they were withholding them. You know, and I showed that they were linked through DNA.So one thing I learned from that is that we can use those tools, those scientific tools to support communities, right. And that was kind of a turning point, I was headed for med school. And that was a turning point that headed me to archeology instead.Kerry:Thank you for sharing that. I think that's so important and riveting, because I know that the African continent, so many of the countries in Africa are starting to, you know, knock on some of those museum doors, and are claiming back their ancient artifacts as well. And it's been so interesting to hear like the Smithsonian, for example. My understanding is they have 1000s and 1000s. of stolen, you know, goods, merchandise artifacts, you know, ancient tribal, you know, heirlooms that they have taken and they're just sitting in boxes in a warehouse somewhere. And what came to mind even is the remains of you know, Sarah, Sarah Baartman, the Hottentot Venus, that African woman who they had encapsulated all of her human remains and it took them what's it 19 It was in the 90s, I think before they actually returned her back to her native land. And so, once again, I did not realize there could you explain a little bit you caught me there. Explain a little bit about this. This, you know, loophole legislation that exists where any you can't claim remains that are 2500 years older, then could you can you speak a little bit about thatPaulette:You have a lot of archaeologists who are very vested in those policies. And so it's it's, there's a there's a law in the States came in in 1990, I think called NAGPRA, Native American Graves and Repatriation Act. So that required archaeologists, museums, to create lists of everything they own, including the Smithsonian, all these museums, everything right. And to to put make those lists public so that if Indigenous communities wanted to reclaim human remains, or affiliated spiritual artifacts, they could start that process. So as soon as that law came in, a lot of archaeologists in museums that are looking for loopholes to deny that right, so like I said, that was capital, they were sitting on millions and millions and millions of dollars of capital that got 1000s and 1000s, and 1000s of archaeologists their degrees. Right. And they did not want to give it back.Oh, my God, there was some a hateful, hateful talk going on, in the Society for American archaeology. Right. And they were supposed to have this done within I think it was 10 years. And you know, we're, we're couple decades past when they were supposed to have it done. And there's a lot of them are still denying returning artifacts and, and ceremonial, sacred artifacts and human remains, because that's their capital. So, tribes pushed for that law, we wouldn't have that law, a lot of tribes hadn't pushed for it, and example of how they treated us differently. There was a road being built in an area of the northeastern United States, and they hit a bunch of burials, they hit a historic burial site. And they took all the remains from that the settler remains and the African American remains were re buried in a new cemetery. The Native Americans were sent to a museum. And that really, really angered some Native Americans. And they began to push for laws, so that our, our ancestors, our artifacts, our remains were treated the same as everybody else's.So there is that law in place. It does have loopholes that people try to use. And communities like the Quapaw said, you know, what, watch us, we're gonna, we're going to take care of this. And then they came and found me I was only an undergrad student at the time, I had to quickly learn a lot. I had to apply for grant for an honors thesis. But we were successful in doing that. And I got to work with the Quapaw NAGPRA Office for two years. So I got a lot of training in that area, seeing what they faced. And that ended up having to be the mediator in meetings between the museums and the tribe because there was so much aggression coming from, from the museums, right.PattyThere was another highway that was built in California that found a bunch of bones.Paulette:Every highway they build there finds bones.Patty Krawec  38:31The one, was there were Mastodon bones ..Paulette:That's the Cerutti site. It was called the Highway 54 site. So when in California, highway five goes up the coast of highway 15, goes up the interior and goes around and coastal mountains. And just north of San Diego, they wanted to join those two highways, they wanted to make a connector highway. So when they cleared that it wasn't that long ago, it wasn't 15 or 20 miles I forget, it wasn't that long of a highway, but they found over 114 archaeological sites. And one of the sites they found they hit this big mammoth tusk and it was standing straight up and down. So the archaeologist had them stop. The specialist came in and started looking at this area and they said, these bones are not disarticulated like they should be. So if this mammoth had died, his bones would kind of be scattered here and there but they weren't. There was two femur heads over here, there was a tusk vertically straight up and down on the ground. There were signs of what we call spiral fracturing.So mammoth bone is so big that even an ancient short faced bear couldn't bite it and break it right. The only way to break a mammoth femur would have been to take a big boulder and smash it. So we know that early people liked the marrow. They like the bone for making tools in the marrow was highly nutritious, right? So we know that there is a body of science that shows how people broke the bone and that bone when it's broken by humans, fractures spirally. And we can tell by looking at the bone if it was broken when the animal was alive or when he just died, or if it was broken later. So is it a green break when he you know when he's living? Or is it a later break?So Um Dr. Steve Holen, who was the head archaeologist at the Denver Museum of Nature and Science. He retired, I actually got to do my fieldwork with him on Pleistocene sites in the Great Plains. So I worked on mammoth sites with camelid bone, rhinoceros bone, like just amazing, amazing sites. So Dr. Holen, and another team of scientists that, you know, a huge team of scientists, they knew that if they claimed that this site was a human site, and they thought at the time that was over 200,000 years old, that they would just laughed out of the business, they just be slaughtered. So they waited they that was beautifully curated at the Museum of Man in San Diego. And they waited till technology and dating got to a place that could not be questioned. And then they had those bones dated, and they dated to over 130,000 years. So they finally published that. So I studied that for my dissertation, that collection from that site, they published on this in 2017. And there was an immediate firestorm of ridicule, immediately. But they were absolutely convinced this was human workmanship on this bone. The site was not in an area where the water didn't put those boulders or bones there, it was not in the water at what we call fluvial area.Some archaeologists have supported them. So that's like, within that area. We have some other sites. Louis Leakey, who was the famous paleontologist from Africa, right found a lot of the earliest humans, the man knows what he's doing when he's looking at stone tools and bones. He came in and worked on the Calico site, just north of that area in southern California. He said that site was over 200,000 years old. What did the archaeologists in America say? Oh, he's just a crazy old man who's cheating on his wife. Right? Immediately start bad mouthing him, calling him a crazy old man. Because he said this site was over 200,000 years old, I believe him.Right, there's a few other archaeologists that believe him, south of that area in central Mexico, around this reservoir, there have been four or five sites that have been dated to over 200,000 years. So we have what we call a regional area with not one site, but a bunch of sites that date between 100,000 and over 200,000 years. And but you know, if you talk about them, you're just crazy. When when I first got a hold of Dr. Holen, and I was asking him about older sites, he said, Don't tell anybody what you're studying, they're just gonna call you crazy. But you know, if it's gonna be your dissertation, you kind of got to talk about it. So I actually after initially talking to him, and he told me about 10 sites, I started reading about those sites. And every time you read a paper, you find about another site or another site. Well, in two weeks, I had over 500 sites, and I went, you know what, this is insane. The whole story, the whole Clovis first story is based on conjecture, every piece of it now has been proven to be wrong, incorrect, and not based on scientific data.People were here way before, way before, if you got people, I worked on the [intelligible] site in Nebraska, that dates to 22,000 years before present. If people were here, 22,000 years ago, you got to back up and go, How long before that did they have to get here? And then you start seeing all these other sites that date to 5060 100,000 years? That makes sense, right? We see a pattern, but saying that people got here 12,000 years ago, and in 500 years, they went all the way from Alaska to the southern tip of South America and east to west to the Amazon. No, humans didn't move that fast. They would have needed jets. HelloPatty Krawec  44:08And then there's also the matter of the languages that you brought up, it takes time for languages to evolve and split and become new languages. You know, I've read you know, The Horse, The Wheel and Language, which is you know, fascinating story about the Steppes and the development of the horse and wheel and language. You know, and he, they talk about how much time it takes just to branch off and evolve.Paulette[unintelligible] said it takes minimally 6000 years, even within the same family tree for a new language in that family tree to be, it takes 6000 years, right? So if you look at the Americas, and we've only been here 12,000 years, we should have the smallest number of languages. There shouldn't be very few, right? I think Europe only has between four and nine, depending on who you talk to, but the Americas, California alone has 15 different language families, the Americas has about 180 to 320 language families in the world more than anywhere in the world, that tells you that people had to be here longer than anywhere else in the world. So maybe there's something in that science of timing languages or whatever that is. Right. But when you look at a continental area, hemispheric area that has more languages than the rest of the world put together, you got to realize people been there a very long time for those languages to develop. Students are not taught that either.Patty:Or not taught put those things together. Right.. You know, I just I want to switch gears a little bit because I'm just mindful of the time. You coined a phrase in your book that you know, as an Anishinaabeg person just fascinated me and I wanted,  pyro epistemology, Could you talk about that? Because that was just so such an interesting idea, particularly to me, because we have eight fires, right?Paulette:Yeah, well, that came to me in graduate school. So I've been reading about the seven fires, and you know, how we're coming into the aid fire. And, and I know, because I've done this, I learned how to do when I was younger, and we use fire to clean land. Right, so So forest areas get really choked up, they get a lot of underbrush, and the new baby trees, you know, can't get up and get the sunlight. So, Indigenous people to keep the land healthy would do controlled burns, right, they would cleanse the land, and that allows that new life, good life to grow and to come up and to get the sun. And somehow it just hit me that this is what we need to do with all of these horrifying, dehumanizing discussions and books, we need to burn them. Right. And we need to make space for new discussions of Indigenous people to come up and grow up in academia, that will really bring a healthy life and healthy thoughts to people.So epistemology is how we learn the truth or how we learn what we learn. So I thought, we need to fire epistemology, we need to clean the academic landscape of all these dehumanizing talks, all of this settler, white Eurocentric view of Indigenous people, we need Indigenous people and their informed peers to rewrite our histories. And those histories need to be informed by Indigenous knowledge or traditions. You know, stories in the land, rock art sites, there's so much beautiful, beautiful data that that could be recorded.The problem for most non Indigenous scholars is that our languages and our stories are very, very advanced. They're very intricate, they're far too advanced for those white scholars to understand, nevermind that they don't understand the language, right? They cannot understand how we spoke in metaphors. If I told you, oh, there's a black and brown deer over there. In 10 days, you're gonna forget it. If I told you. There's this amazing four legged creature with this beautiful coat that is red and brown and silver and white. And I colored this story with all these metaphors, you would never forget it. And that those are oral, I get goosebumps. Those are oral traditions, right? They were, their language and thought and the power of their intelligence was so much greater, that you can't give that story to a non Indigenous scholar because they would never be able to decipher it or understand it.It's hard for me I had to translate stories from another language I had to translate from another language for my, my PhD. And so when I did a masters, I found these articles that were written in French, the French men were going down the Mississippi River and they wrote that they were afraid that the Indian stories would be lost because they were all being killed. So they stayed long enough to write some of their stories and they took them back to France. And they stayed there in a museum for over 100 and something years. I just got lucky and found where they had just been digitized and put online and I chose one. It was difficult for me. It was easy to translate the French but then I had to sit with those words. And go what is the story they were telling me and the story was it was a man who was teaching his daughters proper safe, ethical protocols for where they I lived at the time. But I realized, you know, it's this difficult for me. And I have to really dig deep into my spirit and listen to their voices. How could someone who's not Indigenous do that? They can't, right?Kerry:Oh, there this is such a juicy, amazing conversation I really, oh, oh, Paulette, you are just making my soul sing. I really enjoy, when, you know, we get guests on which all of our guests are, but that can just break this down into that soul place. And that's what I feel like you're doing when you are, are telling us and giving us this knowledge. It's it's literally about shattering the fabric of what we have created, or what the colonial system has said we must be. And so are you finding that it's starting to you know, are the cracks real? Are we, are you beginning to chip away? And feeling that ripple effect of chips are getting, the chunks are getting a little bit bigger?Paulette:Yeah. And and I'm starting to see now that more archaeologists are reaching out to me with their stories about older sites and how they've been denied. And they're getting bolder and braver. They're feeling safer now in publishing on sites that are older than 12,000 years. So we're starting that fire, right. And every time I write something, I'm just flicking my bic and just lighting that fire. Because the only way we're going to re humanize our history and revive and reclaim our history is to burn that history that this group of white people said we had to have. Right.And and that begs the question, Who has the right to tell history? Who owns the right to tell the story for someone else? Nobody. The people who own that history, have the right to tell their history. And they don't have to tell it in the way that you say, right. And, you know, people that know me, were really afraid Dr. Holen was terrified for the critique I'd face when my book came out. There hasn't been one peep of critique, not one.  I have gotten really good feedback. Archaeologists like Ruth Graham, she actually worked in the field for decades. And she did publish on older sites. She got a hold of me through a friend last week so that she can make sure she attends my seminar with the Peabody tomorrow, right? Archaeologists are now talking, I've gotten emails that people are just thanking me for telling the truth, because it makes the field a safer place for them. Right?I'm sure they will come a point when some really angry archaeologists who, actually you see them at conferences, and you bring the subject up and they get screaming and shaking, they get really angry, you know, and I'm just like, what's your issue? This is what we're, we're archaeologists, right. But when it comes to the Americas, they want that to stay in a box, if you look at the rest of the world, human history in the last 20 years has completely changed because of the work that people have doing, because tech technology supports it. And we should not expect that it won't change just because it's our homeland and territories, of course, it's going to change.And you know, they found a new site off of Vancouver Island that dates to over 14,000 years. They're publishing on it. So now I'm seeing more and more people publishing and publicly discussing on older sites since I started talking about this and writing about it in 2015, right when I got my PhD. And so I think we're starting to see cracks, I think people are starting to open their mind. And they're reading my book and going this makes sense. So in my book, The Indigenous Paleolithic of the Western Hemisphere, I reclaim over 120,000 years of our history, and I do it using those Western tools and the Indigenous tools. I use archaeology, I use science, I use data collection, I use oral traditions, you know, I understand, I use mammalian evolution, mammilian migrations I use paleo environmentalism, I use paleo geography. And I show that people being here before 100,000 years make sense. People not getting here to 12,000 years it makes no sense at all. It never has. And I have people saying that to me that you know, I always said that and never really made sense. But I didn't know how, you know, well now, you know, get my book and you know how to make it make sense that we've been here much longer.Patty Krawec  55:10Mm hmm.So what is the best place for people to buy your book? I just there was a question in the chat.Paulette:Yeah. So people can buy my book from the publisher, University of Nebraska Press, any of the bookstores, it's available on pretty much every bookstore online, Amazon, Walmart, you know, every every bookstore has my book available. It's in production, audio version is in production, I can't wait to hear it. I want to hear the voice who, a professional voice person. Yeah, and then if other people are interested, I'm starting to think now to where we need to get it done on some other languages, you know, like Spanish, and maybe some Asian languages and Middle Eastern languages, because archaeology is a global field. And Human Evolution is a global field. And, and I do believe that North America has a very good place in human evolution, specifically, since we know that the earliest primates were from the Americas. And so if we look at that, and we go, Well, how did they find out to the rest of the world? And when were people coming and going? And you know, they Yes, yes, early humans evolved in Africa. But they left there  look, they were in Northern Asia over 2 million years ago. So hello.They wander? Yeah. It's, it's a global thing. And so North America plays a part in that. You know, it's it's important. And people in countries are very proud people in Africa are very proud that humans evolved there. People in you know, Germany and other areas are very proud of what's their earliest archaeology site? What's the earliest tools, right? Why should North America be left out of that? Because we do have a history based on Indigenous knowledge and archaeological knowledge that goes back over probably 200,000 years, at least, if not earlier, people haven't looked for it. They weren't supposed to look for it. It was very dangerous to look for it. It was dangerous to discuss it. The few people that did left some very valuable clues for me that a lot of early sites were very, very deep. And so I'm starting to think now where would we look for early sites? Where have they previously been found? There was a skullcap found in South America that had heavy heavy brow ridges that looked really like a Neanderthal brow ridges would look right. Of course, that disappeared, but not before they were pictures, and a discussion of it published.KerrySo really, do you know when that was, when was that published? You know how long itPaulette:was a long, long time ago? Okay. Long, long time ago. Yeah, it wasn't recent. So we need to look at, you know, gather all that evidence, gather all those pieces and start really looking at those sites, with an open mind with a very open mind as to the science of the data. And not with this constraint that a bunch of all white archaeologists in the Americas put that is not even supported by any data or science.Kerry:Wow, I am, I am absolutely riveted. I would love like, we always say this, but I'd love to have you come back on and to go a little bit deeper in because for what's coming up for me as even I was reading a study, or an article recently that was talking about the Amazon. And as they're doing, you know, the, the burning of the Amazon and clearing the land, they're actually doing I think it's I'm not sure what the technique is, but they're offering UV or they're doing infrared, that LIDAR that's scanning, and they're realizing that there might be older civilizations that were actually overgrown by the forests. And so there's a whole worldsWhat I think I love so much about you Paulette and the work that you're doing is that you're you're literally just you know, you're taking a sledgehammer to this idea of the history of the world. And I believe it anchoring for those of us who have been so displaced in the story. It gives us an opportunity to reclaim this truth, to to recreate I loved when you said, you know, who decides who creates history? I think that is such a powerful thing, because what you're doing is allowing us this truth to question what we've been told as the narrative and decide what pieces of it we're going to choose, if any at all. And I think it's so important that we continue these conversations that we keep the digging, the digging going, that we offer ourselves the spaces of truth. I'm just so impressed. with what you've done your workPaulette:The more people that will discuss it and realize the absurdity that people were only here 12,000 years ago, the more we open up the possibility. So to do work to do archaeological, you need funding. Can you imagine applying for grant to excavate a site that might be 80 to 120,000 years old, they just, they're crazy, right? We have to normalize that discussion. And so I'm really hoping I'm doing that for the next generation of archaeologists, that they'll be able to be funded. And I, you know, in the back of my mind, I just see this big field of have young archaeologists coming out and looking at the 100,000 year old sites in the Americas, because now it's acceptable, and they can get funded.And so we really need to normalize this discussion and to show how absurd that the archaeological story of people, Clovis first people, that's another thing, right? They said the Clovis first people, right? So I found a book. If you look in a library and you find cultural books, you got the Choctaw, the Chickasaw, the Cherokee, the Clovis people, the Clovis people were never a people except in the wildest imagination of archaeological mind. There is nowhere in the world, a cultural group, the size of a hemisphere, cultural groups are small. So they so they frame that also to erase the diversity of early Indigenous people. Right? So there's so much that we need to normalize that I like what you said, I kind of think I'm like, I'm like the bull in the china shop of archaeology. And I'm just kicking the hell out of itKerry:I love it. Oh, yes.Patty:And I particularly like even the title of your book, the Indigenous Paleolithic of the Western Hemisphere, because that's something that we have talked about quite a bit on this podcast is the way the word Indigenous is used, particularly in Canada, to refer very specifically to this place Indigenous people live in North America.Paulette:That's, that was an intentional bit of humor on my part. So, us Indians, we have a way of silently kind of getting back in a humorous way and other people. So when I was a grad student, I had this great title decolonizing Indigenous history. And I talked about it and I used it in papers and a professor before I graduated, used that title for her all white scholar book, right? And I'm like, well, there goes my title. And so I thought about it for a while. And you know, there's always been a denial that that there ever was an Indigenous Paleolithic. So that's their big, it never exist, it never existed. So I'm like, How do I poke those guys? How do I poke those people that deny it? I call it the Indigenous Paleolithic of the western hemisphere. So paleo is not our word. That's not how we recognize our history. But I needed to have, you know, I wanted to have a strong title that really pushed back against that racism, that there was never an Indigenous Paleolithic. And I'm like, watch me. Indigenous Paleolithic. That's my humor, like, watching me. Getting back at angry old  archaeologists.Kerry Goring  1:03:19Right, I enjoy you so much, Paula, you are just exactly what we what we talk about on this show. It is that Reclamation, you have stood up in your way. And just created true medicine, like this is true medicine that feeds the soul of I think I Indigenous people, absolutely. But as somebody who is an ally, as a person of color, who's also, you know, can can understand this idea of the displacement, you fed my soul as well, because I knew that as I followed, you know, Black archaeologists and same ideas, they're saying the exact same thing and our voices have not been able to shine through and be heard. So to hear that you have managed to, you know, be the bull in the china shop, and you're definitely breaking some teacups, and getting to sip tea at this one. I think it is fabulous. And I really love that we got a chance to have this conversation. And let me tell you, I just bought your book, as we've been speaking is it is definitely going to be here. I can't wait to read it.Paulette:It is it is medicine to reclaim your history right and reclaim your right to rewrite and retell your history and to tell the truth, that is a part of healing and reconciliation. So briefly, I'll tell you, I met with an elder in 1988 in Lillooet British Columbia where I grew up. And then I was going through a very difficult time separating single parents, three kids, blah, blah, blah. And he said, This is training. He said, the elders have talked about you. And we understand that you have a job to do in the future. That's gonna be really, really hard a lot harder than this. Well, at the time, there was a single parent, three kids greater education. 26 cents and a truck, what could possibly be harder, I had no clue. But his words went to my heart. And I never forgot what he said. And coming close to my graduation, I realized, Oh, my God, this is what he meant. I just have to rewrite World History. Okay, I think, right. But he said creator raised me for this from the time I was born. And that's a whole nother story. But he was right. I'm fiercely independent. I didn't know any other way as a child. That was how I survived. And that was how I had to be in grad school. Because I faced a lot of racism, people tried to push me out in so many ways, professors, students, I faced a lot of more aggressive racism in grad school than I faced anywhere in my life, I had to be fiercely independent and strong and think for myself. And so you know, my elder was right. And they knew they knew I had this job to do. And they were right, it was much harder. But I got it done. And it's not done. Now, I'm going past the 130,000 years and saying, why couldn't we have been here, just as long as people were in Northern Asia.Kerry:I love it. I love it, that you are a force to be reckoned with. And I'm here, I am here for all of it. Definitely, I'm glad that you got a chance to tell us about your book, tell us where they can find you. Anybody who wants to because I also need to definitely be following you.Paulette:People can look me up Paulette Steeves, I'm on Facebook, I have a Research website online, I'm on Twitter, you can find me at Algoma University paulette.steeves@algomau.ca, you can email me  My book, The Indigenous Paleolithic of the Western Hemisphere is in all online bookstores. And so I'm starting to get more of a I'm trying to keep up to having a social media presence like I'm in a few places, but I'm so busy with writing and doing everything else. And I still have to teach. I am a Canada Research Chair. That's a very kind of prestigious position here in Canada where I get a huge chunk of funding for five years. And I only have to teach two courses a year. That gives me more time for writing and research. So I like I say I'm starting to work on that second piece of this. And I have three, four book chapters that will be coming out next year and two the following year one, one on Vine Deloria Jr. So that's probably the nicest comment I've gotten from someone who read my book, another archaeologist and an Indigenous archaeologist who said I write in the vein of Vine Deloria Jr. and I was just like, Oh, my life is made I can finish now.  Patty:Well, I mean, I'm what I really, I think what what I didn't, what I didn't expect, but it didn't surprise me at all was your ferocity regarding the nation state and colonial and capitalism's investment in the way that the story is currently being told. Because I mean, that's I mean, that's practically every conversation Kerry and I have is. Why is this terrible thing happening? Well, the nation state and it’s investment in capitalism.Paulette:Yeah, it took a long time to pull that together. But there's a lot of really good published discussions within Archaeologists from Latin America, South America and other ones that are more open minded. They realize the politics of the past and how it plays into the present and how it disenfranchises you know, Indigenous people, they take all of our artifacts, and they put them in a museum and they remove them from their cultural place and their cultural stories. And they give them new stories that are safe for the nation state. Oh, look what we found because they disappeared. Hello, we're right over here. Hello.Patty:We didn't take care of them that keeping the eye we didn't say anything so that they can take care of them for us keep them say yes, because we don't know how to do that.Paulette:yeah. Oh my god. Yeah, a lot of you know, I owe a debt to a lot of really good scholars that have discussed that and talked about that. And, and it's really important for students and people to understand that that kind of control has been over us forever. And we need to reclaim our right to tell our own stories in our own way. And, you know, be able to have them thank thank you to the University of Nebraska Press. They asked me for this book, like almost immediately when they heard about my research and my dissertation, and they waited a long time. There's a lot of data. And because it was, might face severe scrutiny and critique, I had to be so careful that there was no mistakes anywhere. And, you know, I finally just sat down and said, the Indigenous way is to tell a story. So I'm going to start telling this story. And it took me from 2015 Till this year to do that. SoPatty:well, I am so glad that it came across my Twitter feed. And then really surprised when I went looking for you that you are already following me. So I'm so glad that you came across my Twitter feed, we've got a couple of more really neat conversations in this vein coming up. We're going to be talking with Dr. Keolu Fox, we're actually we're taking a break. Next week, we're not going to be here, I'm out of town. But then, so but then the week after we're gonna be talking with Dr. Keolu Fox about how the land is our ancestor. He's a genomic researcher. So it's going to touch on some of the things that you brought up regarding genomics and our and our place here. And then we've got Dr. Deondre Smiles, who's going to be talking with us about Indigenous geographies? So again, you know, some of this, you know, kind of some of the things that you talked about more into our present. So this is kind of a really neat trilogy.Paulette:Yeah, I just worked with Deondre as a collaborator on on some research I'm doing because he's a sort of just graduated as a junior faculty, and I've met him before. And you know, what the genetics of geneticists say that, you know, we're all Asians, and we're related to Asian, they have less than 1/10 of 1% of the data that would say what, you know who we really are and how we're all related. They can't even say that. Yeah, right. I called the Max Planck lab, and I emailed a guy and I said, is it still? Do they still have less than 1/10? Of 1%? Yes. They don't have the data. So they can't make those stupid, crazy. claimsPatty:yeah, so I'm pretty excited to talk with Dr. Fox  Because he's really a different, a different, a much different way of talking about and thinking about genomics.Kerry:Yeah, I was gonna say, What a delicious space guys for as we turn history, anatomy, you know, you name it, we're gonna be turning it on its head. Yeah. And I'm here for all of it. I hope you all will be too.Paulette:Thank you for having me.1:13:06Thank you for having me.Kerry:I really would love for us to maybe get everybody back on. Wouldn't it be interestingPatty:panel would be fun. Having all three of you at the same time. Something to think about for the news of the day plan for the new year. Get our January going?Paulette:Wow, what a good start to the new year. That would bePatty:amazing. All right. Just put all three in a room and see what happens. Right. Right. So thank you guys so much. Thank you for listening. We did have some people in the chat. So that was fun today. Um, I will talk to you guys later. Right. Thanks. Bye. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit medicinefortheresistance.substack.com

​​Vine Deloria Jr. (Standing Rock Sioux), was a lawyer, theologian, and advocate for American Indian rights. Born in 1933, Deloria grew up in South Dakota. Deloria graduated in 1951 from the Kent School in Connecticut, served in the Marines for several years and then returned to school to earn a master's degree in Theology in 1963 from Iowa State, and later in 1970, he received his JD from Colorado Law. From 1978 until his retirement in 2000, Deloria was a professor at several colleges teaching political science, ethnic studies, history and religion. He established the first master's program in American Indian Studies at the University of Arizona, and served as executive director of the National Congress of American Indians (NCAI), helping it grow and become financially stable. Deloria passed away November 13th, 2005. Out of his prolific collection of written material, in this podcast we will discuss Custer Died for your Sins, God is Red, and Red Earth, White Lies.

​​Vine Deloria Jr. (Standing Rock Sioux), was a lawyer, theologian, and advocate for American Indian rights. Born in 1933, Deloria grew up in South Dakota. Deloria graduated in 1951 from the Kent School in Connecticut, served in the Marines for several years and then returned to school to earn a master's degree in Theology in 1963 from Iowa State, and later in 1970, he received his JD from Colorado Law. From 1978 until his retirement in 2000, Deloria was a professor at several colleges teaching political science, ethnic studies, history and religion. He established the first master's program in American Indian Studies at the University of Arizona, and served as executive director of the National Congress of American Indians (NCAI), helping it grow and become financially stable. Deloria passed away November 13th, 2005. Out of his prolific collection of written material, in this podcast we will discuss Custer Died for your Sins, God is Red, and Red Earth, White Lies.

Science fiction often operates as either an extended metaphor for human relationships or as a genuine attempt to encounter the alien Other. Both types of stories tend to rehearse the processes of colonialism, in which a sympathetic protagonist encounters and tames the unknown. Despite this logic, Native American writers have claimed the genre as a productive space in which they can critique historical colonialism and reassert the value of Indigenous worldviews. My guest Miriam C. Brown Spiers book Encountering the Sovereign Other proposes a new theoretical framework for understanding Indigenous science fiction, placing Native theorists like Vine Deloria Jr. and Gregory Cajete in conversation with science fiction theorists like Darko Suvin, David Higgins, and Michael Pinsky. In response to older colonial discourses, many contemporary Indigenous authors insist that readers acknowledge their humanity while recognizing them as distinct peoples who maintain their own cultures, beliefs, and nationhood. The book analyzes four novels: William Sanders's The Ballad of Billy Badass and the Rose of Turkestan, Stephen Graham Jones's It Came from Del Rio, D. L. Birchfield's Field of Honor, and Blake M. Hausman's Riding the Trail of Tears. Demonstrating how Indigenous science fiction expands the boundaries of the genre while reinforcing the relevance of Indigenous knowledge, Brown Spiers illustrates the use of science fiction as a critical compass for navigating and surviving the distinct challenges of the twenty-first century. MIRIAM C. BROWN SPIERS is an assistant professor of English and interdisciplinary studies at Kennesaw State University. Where she is also the coordinator for Native American and Indigenous studies and teaches in the gender and women's studies and American studies programs.Encountering the Sovereign Other: Indigenous Science Fiction is available at msupress.org and other fine booksellers. You can connect with the press on Facebook and @msupress on Twitter, where you can also find me @kurtmilb.The MSU Press podcast is a joint production of MSU Press and the College of Arts & Letters at Michigan State University. Thanks to the team at MSU Press for helping to produce this podcast. Our theme music is “Coffee” by Cambo. Michigan State University occupies the ancestral, traditional, and contemporary Lands of the Anishinaabeg – Three Fires Confederacy of Ojibwe, Odawa and Potawatomi people. The University resides on Land ceded in the 1819 Treaty of Saginaw.Thank you all so much for listening, and never give up books.

Native Americans have protested Columbus Day for decades, because it erases thousands of years of Indigenous history, and ignores Columbus' role as a violent conqueror and a slave trader.--Chioma Uwagwu reports:Monday, for the first time in US history, the country recognized Indigenous Peoples' Day. However, the holiday was celebrated alongside the federally recognized Columbus Day. Native Americans have protested Columbus Day for decades, because it erases thousands of years of Indigenous history, and ignores Columbus' role as a violent conqueror and a slave trader.Dr. Steve Hausmann, professor of Native American history, said the presidential proclamation of Indigenous Peoples' Day is the result of a half century of work by activists: “At the same time that the Columbus day legislation is going through Congress, you also have groups like the American Indian Movement, as well as native thinkers and writers like Vine Deloria Jr. who are pushing against this Columbus Day narrative, or pushing a counter narrative about what Columbus day really means,” he said.Hausmann said it was Italian American immigrants who originally lobbied for the recognition of Columbus Day in the 1930s. He said it would take an act of congress to formally reverse the federal holiday. Tom LaBlanc, a member of the Sisseton Wahpeton Dakota Tribe, said he thinks the U.S. government has resisted recognizing Indigenous history and culture because it contradicts western values.  “And as long as they continue to allow Columbus and that kind of mentality to survive, we'll never face the truth,” said LaBlanc. “So they can continue on with Columbus and we'll tear down the statues, or ignore it, and have our own celebrations because we represent life, not death.”While Minnesota celebrates Indigenous People's Day, it is not a legal holiday. Many cities across the c still recognize the second Monday in October as Columbus Day. 

Welcome back to Gaining Mom-entum! Today, Sept. 30, 2021, is the first National Day for Truth and Reconciliation. To start things off, Abi & Meghan share how they talk to their kids about Indigenous cultures and Canada's legacy of genocide against Indigenous people. They welcome their guest, Chaw-win-is Ogilvie, back to the pod for a conversation about truth and reconciliation. Chaw-win-is is an intergenerational survivor of residential schools and a survivor of the Sixties Scoop. She generously shares with the GM community how she is processing the grief and trauma of the discoveries of children's remains at former residential school sites, and how she is taking care of herself and her loved ones. They talk about the unfair burden placed on Indigenous people to educate non-Indigenous people (Google it instead!) and to bear responsibility for reconciliation. They discuss making a conscious, committed effort to raise children outside of the colonizing ideas that they were all raised with. They discuss the love and bravery involved in confronting pain and choosing to have a family as a survivor of intergenerational trauma. They also talk about the importance of choices and options as part of the path towards freedom and healing for Indigenous peoples. As always, thanks for listening! Share Gaining Mom-entum and follow/comment/review wherever you get your pods. IG: @gainingmom_entum Facebook: Gaining Mom-entum Podcast Email: gainingmom.entumpod@gmail.com Music: Evan Dysart (Spotify and Bandcamp; Extended Cut of Podcast Theme for Gaining Mom-entum) Artwork: Catherine Cachia (IG: @catherinecachia, catherinecachia.com) Resources: Warrior Kids Podcast (Truth & Reconciliation Day episode) Telling Our Twisted Histories podcast (SCHOOL episode) Phyllis's Orange Shirt by Phyllis Webstad Unsettling the Settler Within: Indian Residential Schools, Truth Telling, and Reconciliation in Canada by Paulette Regan Settler: Identity and Colonialism in 21st Century Canada by Emma Battell Lowman & Adam J. Barker Truth and Reconciliation Commission Reports Red Earth, White Lies: Native Americans and the Myth of Scientific Fact by Vine Deloria Jr. (Chapter 1: Behind the Buckskin Curtain) The Red Files by Lisa Bird-Wilson

This episode of the AllCreation podcast, part 1 of our series exploring the Native American sense of "Sacred Relationship," was actually recorded during the interviews for our prior issue. Vance Blackfox, a citizen of the Cherokee nation and a breakthrough Lutheran theologian and minister, explained during that interview that the annihilation and relocation of Native American peoples during the colonization of North America didn't just tragically and traumatically affect Native American lives -- it destroyed sacred practices. Here, Vance shines a light on some of the gaps in the common understanding of Native American spirituality and relationship with our "non-human relatives." The Native American tragedy is not just about lives lost and lands lost, but also the loss of sacred relationships and ceremony.About VanceVance Blackfox is Desk Director for American Indian Alaska Native Tribal Nations for the Evangelical Lutheran Church in America (ELCA), Indigenous Theologian and Coordinating Team Member for the ELCA's Theological Round Table, creator and producer of the Vine Deloria Jr. Theological Symposium hosted at Lutheran School of Theology, founder/director of Other+Wise, and Indigenous Theologian for the Faith-Based Initiative for the City of San Antonio. He is also guest editor for our "Sacred Relationship" collection, Fall 2021.Selected Quotes"We are dependent upon everything in creation and yet none of the non-human relatives are dependent on us.""We weren't worshiping the tree, or the land, or the plants, or the animals, or the waters -- we were giving thanks to and honoring the tree, or the plants, or the animals, or the water.""Everyone says we have to give thanks to Jesus because he sacrificed himself for sins and our salvation… What is the difference between understanding that and understanding that we need to say thank you to the water for giving us life. We have to have water to survive, and this river is full of fish.""We are dependent upon our non-human relatives for understanding how we are in relationship with Creator." “Grace is also something that can be understood from our pre-existence here in this land.”MoreListen to our prior interviews with Vance here (part 1) and here (part 2). Check out Vance's numerous contributions to the AllCreation website here. 

In this episode, Anurag and Christina talk to Dr. Samantha Chisholm Hatfield about Traditional Ecological Knowledge (TEK). How do indigenous people develop and use TEK to thrive along with nature, rather than exploiting it? We also discuss things like how time is perceived differently in indigenous communities and how the global fight against climate change can greatly benefit by utilizing and learning from TEK.Dr. Samantha Chisholm Hatfield is an enrolled member of the Confederated Tribes of Siletz Indians and is also Cherokee. She has a Doctorate from Oregon State University in Environmental Sciences focusing on Traditional Ecological Knowledge (TEK) and is a research scientist, author, and international speaker.Indigenous authors and scholars mentioned in the episode: Kyle Powys Whyte, Daniel Wildcat, Gregory Cecchetti, Vine Deloria Jr., Julie Maldonado, Kathy Lynn, Frank Lake, Winona LaDukeLink to study about the Haenyeo community.

Vance Blackfox, a citizen of the Cherokee Nation, is director of Other+Wise, coordinator for the Evangelical Lutheran Church of America's Theological Round Table, creator and producer of the Vine Deloria Jr. Theological Symposium at the Lutheran School of Theology in Chicago, Indigenous theologian for the Faith-based initiative at the City of San Antonio, and a freelance educator on Cherokee and Native American culture. In this episode, Vance explains:  Indigenous land acknowledgement What name to call Native Americans today How Native Americans talk about Apocalypse To learn more about, or connect to, Vance visit VanceBlackfox.com or contact Vance via LinkedIn, Twitter, or Facebook. A few key quotes: It is important to do a land acknowledgement before meetings and other special occasions. If you know someone's tribal affiliation, citizen or member, name the tribe... I cannot think of a better description of who we are as a people than "En Dios." I just need people to talk about us. Learn something about us. Ask the question, learn how to be in relationship with people who are different. Christianity wants us to believe there's only one apocalypse. "Kill and take" was not prevalent (for our peoples). Instead it was, "How do we engage with them? How do we care for them?"They took us away from our places. It was an apocalypse for Cherokee people and for our non-human relatives who's purpose it was to help us survive. Terms  Survivance En Dios References Land acknowledgement resource: native-land.ca Vance's booklist: bookshop.org/shop/nativereads Vine Deloria, Jr. Vine Deloria, Jr.  574 recognized tribes in the US today Apocalyptic prophecy of the Ojibwe people The true history of Plymouth Rock Jamestown First thanksgiving Pochahantas This episode is hosted by Chris Searles, co-founder and exec. editor of AllCreation.org. Listen to episode 2: https://share.transistor.fm/s/4ca9b6fd

Vance Blackfox, a citizen of the Cherokee Nation, is director of Other+Wise, coordinator for the Evangelical Lutheran Church of America's Theological Round Table, creator and producer of the Vine Deloria Jr. Theological Symposium at the Lutheran School of Theology in Chicago, Indigenous theologian for the Faith-based initiative for the City of San Antonio, and a freelance educator on Cherokee and Native American culture. In this episode, Vance explains:  How "Development" has impacted Native Americans, their lands, and their relationships with Creation What the conversation on "reparations" is like today What non-Native people should do or learn from Native Americans To learn more about, or connect to, Vance visit VanceBlackfox.com or contact Vance via LinkedIn, Twitter, or Facebook. A few key quotes: What does it mean to survive in a new way?(Paraphrasing) Our lands were stolen, our diets taken away, we lost our medicines; the gifts of Creation were taken away from us.One of the things that makes this conversation so challenging... Let the Indigenous population and our unhealthiness, because of our apocalypse, be an example to you for what you're about to experience that you created yourselves, as a people, as a culture... I don't hate. What I hate is that no one is listening to the experience Indigenous Peoples have had, nor the wisdom that we can offer. Not just for our survival, but so that we can live in a new way.(America's) need for comfort and self-gratification is so much more highly-valued than caring for your neighbor. For the most part it's built into the system and the culture in the United States, and now the rest of the world. . . Is there turning back? Absolutely. But will we? We don't want money, we want to return to our way of understanding how to be most healthy. Address the many things that can be repaired: relationships, resources held in the lands, get educated about Native Peoples... Who's land are you on? What was their culture? Become an ally; an advocate. Appreciate our experience and all the gifts we were blessed with and have been robbed of because of your ancestors. Our Creation stories are here. Ask, try to understand, what those gifts were like and what it might be like to be robbed. I want to challenge you to think about what it is that we might still be able to offer you: Take and Live. Our Creator created all of it that we might live, that we might love. Terms  Colonization The Colonial Project Reparations Landback References  Maps of Native American territories: native-land.ca We have to consider the Seven Generations #landback This episode is hosted by Chris Searles, co-founder and exec. editor of AllCreation.org. Listen to episode 1: https://share.transistor.fm/s/2abf61b6

Todays episode is an interview episode with Natalie-Asihacuya and speaking about Indigenous Spirituality and her experiences with it. She has an undergraduate degree in anthropology and a masters degree in folklore. And she is also a member of the Taíno tribe. Sources recommended by Natalie: nhuberrodriguez@gmail.com God is Red: A Native View of Religion" by Vine Deloria Jr., Standing Rock Lakota Nation powwows.com Have questions? Send us an email! catsteaandwitchcraftpodcast@gmail.com Follow us on our social media pages and website: catsteaandwitchcraft.wixsite.com/podcast www.twitter.com/catsteaandwitch www.instagram.com/catsteaandwitchcraft Music: Hex Appeal by Maduro Additional sources: https://en.wikipedia.org/wiki/Ta%C3%ADno --- Send in a voice message: https://anchor.fm/catsteaandwitchcraft/message

Historian Brenda Child has been on a mission since she read Custer Died for Your Sins: An Indian Manifesto (1969) by Vine Deloria Jr. and Dee Brown's Bury My Heart at Wounded Knee: An Indian History of the American West (1970) as a child. Even then it was plain to her, growing up on Red Lake, that the traditional history was missing a lot of the narrative. So even though she was working on another book at the time , she set out to reclaim some of the stories and flesh out parts of the historical record that were missing.

An ancient story from the Roman Empire about inheritance sheds light on a problem we have inherited today—a system of law that protects property and shores up severe inequality. In the ancient story, a teacher sharply criticizes property and its role in maintaining inequality. Years ago, when I first read Vine Deloria Jr., I found a parallel critique of Western inequity and social hierarchy, and I glimpsed a world where “normal” looks more like equality. What can an ancient story tell us about choosing equality? About writing laws to promote life on Earth more than to protect property?

Our hosts Kimberly Wagner and Marvin Wickware talk about modeling care and justice, preaching hard messages, and resisting white supremacy. Our first guest today is not a guest! Marvin Wickware takes the guest seat to discuss his research into white supremacy, race relations, and what makes racial reconciliation work succeed and fail. Our second guest is Vicar Carolyn Lawrence, an LSTC student on her final year internship in Upstate New York. Lifted up today:Dear Church: A Love Letter from a Black Preacher to the Whitest Denomination in the US by Lenny DuncanSurviving a Dangerous Sermon by Frank A ThomasWritings from Lenny Duncan, including a 5 part series on "Why the ELCA Needs to Start a Reparations Process."Visit lstc.edu/events for information on the upcoming Vine Deloria Jr. Theological Symposium, November 17-18th.We'd love to hear from you! Send your questions or feedback to lstcpodcast@gmail.com.Our music is by Keith “Doc” Hampton. Thanks to Frantisek Janak and Michael Liotus for technology support. This episode was produced and edited by Eric Fowler (Halvorson). This podcast was made possible by the Lyn C. and Stewart W. Herman Jr. Fund for Innovation in Theological Education.

Christian Parrish Takes the Gun, known professionally as Supaman is an Apsáalooke rapper and fancy dancer who was born in Seattle, Washington and grew up in Crow Agency, Montana. He dedicates his life to empowering and spreading a message of hope and faith through a unique fusion of traditional and modern culture. He is the recipient of the 2017 MTV VMA award for Best Fight Against the System. He is also a Nammy - Native American Music Award Winner, North American Indigenous Image Award, and seven Tunney Awards. We talked about Supaman's early years in hip hop, and what led him to incorporate more of his tribal identity into his creativity.. despite initial concerns by both his Christian pastors and tribal chiefs. He informed us about the state of emergency in regards to preserving the Apsáalooke culture, and how Standing Rock and other indigenous rights movements are emerging—creating glimpses of bright optimism out of the darker collective trauma still impacting contemporary reservation life. Supaman's book recommendations are: “Plenty-coups: Chief of the Crows” by Frank Bird Linderman “Two Leggings: The Making of a Crow Warrior” by Peter Nabokov The books of Deepak Chopra “God is Red: A Native View of Religion” by Vine Deloria Jr. “Wrestling with Jesus: A candid dialogue with the Master on what Christians must know about their religion—but will never hear in church” by D. K. Maylor Follow all of Supaman's latest work: https://www.supamanhiphop.net/ Stay connected with us via email: https://bewherehow.com Subscribe to our channel: http://bit.ly/bewherehowshow

We saw some capitalist propaganda floating in social media made by Navajo conservatives. So we decided to make fun of the propaganda. We look at Turning Point's high production, low education quality, video on the Navajo people and socialism. In the spirit of Vine Deloria Jr., we get sarcastic and critical of colonial ideologies. We cuss and contextualize the arguments made which amount to "BIG GOVERNMENT, BAD" or "BIG GOVERNMENT, SOCIALISM". lol, you get the idea. Karen Bedonie's argument proves the failures of capitalism and colonialism and barely touches upon Navajo history and socialism. We watched seven minutes of it and quit because there was not a lot of substance. check out Cody: www.instagram.com/original.fucking.sick/ Bony War Pony: www.instagram.com/bonywarponyproductions/ Please donate to Ké Infoshop: www.keinfoshop.org/donate/ Please donate to The Red Nation: therednation.org/support/ Opening Music by @Purplecatsinslacks Navajo NationNavajoDinéCapitalismSocialism

The Lone Reader seeks relief for his tech-driven nightmares through reading a radically different world view: Native American religion, as interpreted by Indian writer Vine Deloria, Jr. It doesn't help.

Alumnus Vance Blackfox (2012, MATS), a citizen of the Cherokee Nation who currently serves as director of communications for the National Native American Boarding School Healing Coalition (NABS), preached during worship in the Augustana Chapel on November 13, as part of the Vine Deloria Jr. Symposium held at LSTC that day. The symposium included a presentation by Prairie Rose Seminole and a panel discuss and reception in honor of the late Rev. Dr. Gordon Straw.

Fifty years ago an unknown writer published an “Indian manifesto.” The book was “Custer Died For Your Sins” by Vine Deloria Jr. Custer Died For Your Sins was a manifesto, a best-seller, and a banned book (a trifecta).

The mysterious Serpent Mound in the Ohio Valley is a masterpiece of prehistoric architecture. Its enormous size alone inspires awe and reverence. Even deeper meanings may be hidden in the dimensions and lost functions of this ancient religious structure. Researcher Ross Hamilton has uncovered multiple layers of secrets hidden within the earthworks of the Serpent Mound, and his discoveries contribute to a new understanding of prehistoric spiritual science and engineering Ross has been fascinated by American Indian history from childhood,He has devoted his life to bringing to light the lost history of the North American continent. He has worked with activist Vine Deloria Jr., the former executive director of the National Congress of American Indians; Floyd "Red Crow" Westerman; and Iroquois chief Jake Swamp. A Tradition of Giants The Mystery of the serpent Mound

The mysterious Serpent Mound in the Ohio Valley is a masterpiece of prehistoric architecture. Its enormous size alone inspires awe and reverence. Even deeper meanings may be hidden in the dimensions and lost functions of this ancient religious structure. Researcher Ross Hamilton has uncovered multiple layers of secrets hidden within the earthworks of the Serpent Mound, and his discoveries contribute to a new understanding of prehistoric spiritual science and engineering Ross has been fascinated by American Indian history from childhood,He has devoted his life to bringing to light the lost history of the North American continent. He has worked with activist Vine Deloria Jr., the former executive director of the National Congress of American Indians; Floyd "Red Crow" Westerman; and Iroquois chief Jake Swamp. A Tradition of Giants The Mystery of the serpent Mound  

The mysterious Serpent Mound in the Ohio Valley is a masterpiece of prehistoric architecture. Its enormous size alone inspires awe and reverence. Even deeper meanings may be hidden in the dimensions and lost functions of this ancient religious structure. Researcher Ross Hamilton has uncovered multiple layers of secrets hidden within the earthworks of the Serpent Mound, and his discoveries contribute to a new understanding of prehistoric spiritual science and engineeringRoss has been fascinated by American Indian history from childhood,He has devoted his life to bringing to light the lost history of the North American continent. He has worked with activist Vine Deloria Jr., the former executive director of the National Congress of American Indians; Floyd "Red Crow" Westerman; and Iroquois chief Jake Swamp.A Tradition of GiantsThe Mystery of the serpent Mound

The PEL guys get personal and political and tell you in brief about things like Planet of the Apes, The Killing of a Sacred Deer, and Vine Deloria Jr. in the second half of our year-in-review discussion. Here you get a taste. You can only hear the meat with the full, ad-free episode, posted for PEL Citizens (see partiallyexaminedlife.com/support!) or at patreon.com/partiallyexaminedlife.

Dr. Daniel Wildcat (Yuchi/Muskogee), professor at Haskell Indian Nations University and Director, Haskell Environmental Research Studies Center, gave the keynote address at the 2017 Vine Deloria Jr. Symposium on November 8, 2017. He is the co-author, with Vine Deloria Jr. of Power and PLace: Indian Education in America.

The Rev. Gordon J. Straw (Brothertown Indian Nation), associate professor of spiritual formation and holder of the Cornelsen Chair, presented the lecture “Native Thought, Suffering and Spiritual Formation as Theological Education” on November 9, 2017, in the Augustana Chapel at LSTC. It was part of the 2017 Vine Deloria Jr. Symposium.

Mr. Vance Blackfox (Cherokee), Director of the Foundation, Haskell Indian Nations University, Lawrence, Kansas, and former director of Youth in Mission at LSTC, made this presentation on November 9, 2017, during the Vine Deloria Jr. Symposium.

This week on Love (and Revolution) Radio, we speak with Larry Spotted Crow Mann about his book, The Mourning Road to Thanksgiving, and dive into the history, truths, myths, and complex story of Thanksgiving so that we can all step up to the plate of acknowledging our history and committing to change in the present. Sign up for our weekly email: http://www.riverasun.com/love-and-revolution-radio/ About Our Guest: Larry Spotted Crow Mann is citizen of the Historical Nipmuc Tribe of Massachusetts. He is a internationally acclaimed writer, poet, cultural educator, Traditional Story Teller, tribal drummer /dancer and motivational speaker involving youth sobriety, cultural and environmental awareness. Mann is also a board member of the Nipmuk Cultural Preservation ,which is an organization set up to promote the cultural, social and spiritual needs of Nipmuc people as well an educational resource of Native American studies. He travels throughout the United States, Canada and parts of Europe to schools, colleges, pow wows and other organizations sharing the music, culture and history of Nipmuc people. He has also given lectures at universities throughout New England on issues ranging from Native American Sovereignty to Identity. Related Links: Larry Spotted Crow Mann http://www.whisperingbasket.com/ The Mourning Road to Thanksgiving http://www.whisperingbasket.com/mourning-road-book-reviews.html Tales From the Whispering Basket https://www.createspace.com/3486973 God Is Red by Vine Deloria Jr. https://en.wikipedia.org/wiki/God_Is_Red Oceti Sakowin Camp, Standing Rock Water Protectors, and #NoDAPL http://www.ocetisakowincamp.org/ Where to Invade Next by Michael Moore http://wheretoinvadenext.com/ Music by: "Love and Revolution" by Diane Patterson and Spirit Radio www.dianepatterson.org About Your Co-hosts: Sherri Mitchell (Penobscot) is an Indigenous rights attorney, writer and activist who melds traditional life-way teachings into spirit-based movements. Follow her at Sherri Mitchell – Wena’gamu’gwasit: https://www.facebook.com/sacredinstructions/timeline Rivera Sun is a novelist and nonviolent mischief-maker. She is the author of The Dandelion Insurrection, Billionaire Buddha, and Steam Drills, Treadmills, and Shooting Stars. She is also the social media coordinator and nonviolence trainer for Campaign Nonviolence and Pace e Bene. Her essays on social justice movements are syndicated on by PeaceVoice, and appear in Truthout and Popular Resistance. http://www.riverasun.com/

The distinguished historian Philip J. Deloria, son of Native American scholar and activist Vine Deloria Jr. (1933–2005), delivers the inaugural lecture. Philip Deloria (Ph.D., American Studies, Yale University), has chaired the program in American Culture at the University of Michigan, and is president-elect of the American Studies Association. He is author of Indians in Unexpected Places (University Press of Kansas, 2004) and Playing Indian (Yale University Press, 1998). Philip J. Deloria spoke at Reed College on September 12, 2007.