Podcasts about zitk

Send us a textAt the age of eight, Gertrude Simmons Bonnin (later known by her pen name Zitkála-Šá) left her Yankton Dakota reservation to attend a missionary boarding school for Native Americans, a harsh and abusive experience about which she eventually wrote a series of articles published in The Atlantic Monthly. Jessi Haley, editorial director of Cita Press (which just published a free anthology of the author's work) joins Yankton Dakota poet Erin Marie Lynch to discuss how Zitkála-Šá's sense of cultural displacement impacted her life and literary output.Mentioned in this episode:Free edition of Planted in a Strange Earth: Selected Writings of Zitkála-Šá by Cita PressCita Press's Substack newsletter on Zitkála-ŠáRemoval Acts by Erin Marie LynchZitkála-ŠáElla Cara DeloriaStanding Rock Sioux TribeYankton Dakota peopleSugarcane 2024 documentaryAir/Light magazineJoe Biden's October 2024 federal apology to Indigenous AmericansCarlisle Indian Industrial SchoolRichard Henry PrattEarlham CollegeThe Sun Dance OperaPBS's “Unladylike” documentary episode on Zitkála-ŠáKillers of the Flower Moon by David Grann “Oklahoma's Poor Rich Indians: An Orgy of Graft and Exploitation of the Five Civilized Tribes, Legalized Robbery” by Zitkála-ŠáP. Jane Hafen's Support the showFor episodes and show notes, visit: LostLadiesofLit.comDiscuss episodes on our Facebook Forum. Follow us on instagram @lostladiesoflit. Follow Kim on twitter @kaskew. Sign up for our newsletter: LostLadiesofLit.com Email us: Contact — Lost Ladies of Lit Podcast

In this week's episode, Kayla and Taylor discuss Alex Michaelides's 2019 novel The Silent Patient. Topics include Greek pronunciations, the readability of thrillers, and the use of “bitch”. Plus, we compare Anita de Monte and Alicia Berenson. This week's drink: Alcestis (made by Taylor!)INGREDIENTS:1.5 oz Kitron (or other citrus-flavored liquor)Cucumber, choppedMint leavesTonic waterPeychaud's bittersINSTRUCTIONS:Muddle cucumber and mint with the Kitron in a tall glassPour in ice and stirTop with tonic water, add a few dashes of Peychaud's bitters, and stir againCurrent/recommended reads, links, etc.:Subscribe to our Patreon, where we discuss “lower-case-l” literature and have a silly good time doing it! Follow us on Instagram @literatureandlibationspod.Visit our website: literatureandlibationspod.com to submit feedback, questions, or your own takes on what we are reading. You can also see what we are reading for future episodes! You can email us at literatureandlibationspod@gmail.com.Please leave us a review and/or rating! It really helps others find our podcast…and it makes us happy!Purchase books via bookshop.org or check them out from your local public library. Join us next time as we discuss American Indian Stories by Zitkála-SáHere is the cocktail recipe for next week's episode if you want to drink along with us!Charred Corn Fizz via The Inspired HomeINGREDIENTS:1 Ear corn1 oz Anejo tequila or mezcal1 oz Amontillado sherry.5 oz Fresh squeezed/strained lemon juice.5 oz Honey syrup (or burnt honey syrup)1 Pinch salt1 Splash heavy cream1 Splash seltzer1 Healthy pinch of basil to taste128 g (⅓ cup) Very hot water200 g (⅔ cup) HoneyINSTRUCTIONS:For the Corn Base: Heat an oiled grill to medium high, then char corn all over (about 2 minutes per side). Remove from heat and slice off the charred kernels from the ear.Add two heaping tablespoons of the charred corn to the bottom of a cocktail shaker. Add the mezcal and muddle until the corn is completely broken down (the liquid will start to look creamy). Add the sherry, lemon juice, honey syrup, salt, and a small splash of cream, then fill with ice and shake hard for 12 seconds.Pour into an ice filled rocks glass, top with a splash (1-2 oz) of seltzer, and garnish with a large bouquet of basil or mint.For the Honey Syrup: Stir or shake in a sealed container rapidly until completely combined. Store in the fridge.

On this day in 1876, Native American writer and activist Zitkála-Šá was born.  --- On this day in 1861, after losing a bet, Edward Payson Weston embarked on a 478-mile walk from Boston to Washington D.C.  See omnystudio.com/listener for privacy information.

Recorded by Academy of American Poets staff for Poem-a-Day, a series produced by the Academy of American Poets. Published on November 18, 2023. www.poets.org

Amended, a podcast from our friends at Humanities New York, asks how we tell the story of the (unfinished) struggle for women's voting rights. Who gave us the dominant suffrage narrative? And who gets left out?When the 19th Amendment was ratified in 1920, a large number of Native American women still could not vote. The U.S. government did not recognize them as citizens. And if having U.S. citizenship required them to renounce tribal sovereignty, many Native women didn't want it. But early-twentieth-century writer, composer, and activist Zitkála-Šá was determined to fight for both.In this episode, host Laura Free speaks with digital artist Marlena Myles (Spirit Lake Dakota) whose art is inspired by Dakota imagery and history, and by Zitkála-Šá's legacy. Dr. Cathleen Cahill, author of Recasting the Vote: How Women of Color Transformed the Suffrage Movement, returns to help tell the story of Zitkála-Šá's struggle for a “layered” U.S. citizenship that included the acknowledgment of Native American sovereignty.This final episode of the Amended series demonstrates once again how those who have been marginalized within U.S. democracy have worked, and continue to work, to hold the nation accountable for its promise of liberty and equality for all.Listen to Amended in full at https://humanitiesny.org/our-work/amended-podcast/ or in the Humanities New York feed wherever you listen. And, later this year, join us for The Ohio Country, a forthcoming series from WYSO Public Radio and funded by Ohio Humanities.  Native men and women from different tribes and their allies—plus teachers, artists, scholars, parents, landowners, foresters, young people, and historians, too—will tell their stories about the about the lands above the Ohio River, known as the Ohio Country. You can listen in this feed, at WYSO.org, ohiohumanities.org, and in all those other places where you get podcasts.

Raven honors the herstory of this Dakota civil rights activist, writer, and musician, remembered for her contributions to the women's Suffrage movement, and activism which led to the passage of the the Indian Citizenship Act. -- Learn More! | Zitkala-Sa Biography | Zitkála-Šá ("Red Bird"/Gertrude Simmons Bonnin) -- Email us! isquaredhello@gmail.com. | Follow us!  Instagram https://www.instagram.com/isquaredpodcast/ | Twitter @I_squaredpod https://twitter.com/I_SquaredPod | Facebook page http://www.fb.me/ISquaredPod  

Recorded by Academy of American Poets staff for Poem-a-Day, a series produced by the Academy of American Poets. Published on November 5, 2022. www.poets.org

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth.

durée : 00:58:42 - Toute une vie - De sa terre natale, aux bancs austères du pensionnat, en passant par les rues de Washington DC jusqu'aux sièges du Congrès américain, Zitkála-Šá, tour à tour écrivaine, musicienne et activiste, n'a cessé de revendiquer haut et fort les droits des peuples autochtones.

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/asian-american-studies

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth. Learn more about your ad choices. Visit megaphone.fm/adchoices

If an eighteenth-century parson told you that the difference between "civilization and heathenism is sky-high and star-far," the words would hardly come as a shock. But that statement was written by an American missionary in 1971. In a sweeping historical narrative, Kathryn Gin Lum shows how the idea of the heathen has been maintained from the colonial era to the present in religious and secular discourses--discourses, specifically, of race. Americans long viewed the world as a realm of suffering heathens whose lands and lives needed their intervention to flourish. The term "heathen" fell out of common use by the early 1900s, leading some to imagine that racial categories had replaced religious differences. But the ideas underlying the figure of the heathen did not disappear. Americans still treat large swaths of the world as "other" due to their assumed need for conversion to American ways. Purported heathens have also contributed to the ongoing significance of the concept, promoting solidarity through their opposition to white American Christianity. Gin Lum looks to figures like Chinese American activist Wong Chin Foo and Ihanktonwan Dakota writer Zitkála-Sá, who proudly claimed the label of "heathen" for themselves. Race continues to operate as a heathen inheritance in the United States, animating Americans' sense of being a world apart from an undifferentiated mass of needy, suffering peoples. Heathen: Religion and Race in American History (Harvard UP, 2022) thus reveals a key source of American exceptionalism and a prism through which Americans have defined themselves as a progressive and humanitarian nation even as supposed heathens have drawn on the same to counter this national myth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Burke Hendrix, Political Science, and 2021–22 OHC Faculty Research Fellow. This book project examines several American Indian political thinkers in the period between the American Revolution and the Indian Reorganization Act of 1934, with a focus on their responses to key events in US politics and Indian policy. It is intended to fill a gap in teaching materials for courses in American political thought within Political Science and related fields. Chapters will center on explication and analysis of short, easily-assignable primary sources from authors including William Apess, Elias Boudinot, Charles Eastman, Arthur C. Parker, Zitkála-á, and Robert Yellowtail.

An immersive reading of excerpts from the short story ‘Iron Routine' by Zitkála-Šá with reflection on healthcare disparities, authority and antagonists. Excerpts‘Iron Routine' by Zitkála-ŠáA paleface woman, with a yellow-covered roll book open on her arm and a gnawed pencil in her hand, appeared at the door. Her small, tired face was coldly lighted with a pair of large gray eyes.She stood still in a halo of authority, while over the rim of her spectacles her eyes pried nervously about the room. Having glanced at her long list of names and called out the first one, she tossed up her chin and peered through the crystals of her spectacles to make sure of the answer "Here."Relentlessly her pencil black-marked our daily records if we were not present to respond to our names, and no chum of ours had done it successfully for us. No matter if a dull headache or the painful cough of slow consumption had delayed the absentee, there was only time enough to mark the tardiness. It was next to impossible to leave the iron routine after the civilizing machine had once begun its day's buzzing; and as it was inbred in me to suffer in silence rather than to appeal to the ears of one whose open eyes could not see my pain, I have many times trudged in the day's harness heavy-footed, like a dumb sick brute.Once I lost a dear classmate. I remember well how she used to mope along at my side, until one morning she could not raise her head from her pillow. At her deathbed I stood weeping, as the paleface woman sat near her moistening the dry lips. Among the folds of the bedclothes I saw the open pages of the white man's Bible. The dying Indian girl talked disconnectedly of Jesus the Christ and the paleface who was cooling her swollen hands and feet.I grew bitter, and censured the woman for cruel neglect of our physical ills. I despised the pencils that moved automatically, and the one teaspoon which dealt out, from a large bottle, healing to a row of variously ailing Indian children. I blamed the hard-working, well-meaning, ignorant woman who was inculcating in our hearts her superstitious ideas. ReferenceAmerican Indian Stories: https://www.gutenberg.org/ebooks/10376 Thierry J, Brenneman G, Rhoades E, Chilton L. History, law, and policy as a foundation for health care delivery for American Indian and Alaska native children. Pediatr Clin North Am. 2009 Dec;56(6):1539-59.Rhoades ER, Rhoades DA. The public health foundation of health services for American Indians & Alaska Natives. Am J Public Health. 2014 Jun;104 Suppl 3(Suppl 3):S278-85. doi: 10.2105/AJPH.2013.301767. Epub 2014 Apr 23. https://www.ihs.gov/newsroom/factsheets/disparities/ Accessed 1.17.22Kovich H. Rural Matters - Coronavirus and the Navajo Nation. N Engl J Med. 2020 Jul 9;383(2):105-107. doi: 10.1056/NEJMp2012114. Epub 2020 Apr 24.

It's the last episode of Season 3 of the Gal's Guide Podcast! Leah talks about the Indigenous gal who was known for way more than just one thing! Zitkála-Šá was an activist, writer, and was the first Native American to write an opera. Learn about this fascinating woman who used her skills and talents to better her people.    More info at: galsguide.org Patreon: patreon.com/galsguide Facebook: www.facebook.com/galsguidelibrary/ Twitter: twitter.com/GalsGuideLib

In this episode, we'll discuss the life and work of Zitkála-Šá, who also went by the name Gertrude Simmons Bonnin. Zitkála-Šá was a member of the Yankton Dakota, also known as Sioux, tribe. An accomplished violinist, writer, and activist, she co-founded the National Council of American Indians, lobbied Congress to pass the Indian Citizenship Act, [...]

In this episode, we'll discuss the life and work of Zitkála-Šá, who also went by the name Gertrude Simmons Bonnin. Zitkála-Šá was a member of the Yankton Dakota, also known as Sioux, tribe. An accomplished violinist, writer, and activist, she co-founded the National Council of American Indians, lobbied Congress to pass the Indian Citizenship Act, [...]

Writer, musician, and political activist Zitkála-Šá, also known as Gertrude Simmons Bonnin, was born on February 22, 1876, on the Yankton Indian Reservation in South Dakota, where she lived until she was eight. When Zitkála-Šá was eight years old, missionaries came to the reservation to recruit children to go to White's Indiana Manual Labor Institute. Despite her mother's pleading, Zitkála-Šá begged to go to the school with her older brother. She later wrote that she regretted the decision almost immediately, but after three years in the boarding school she no longer felt at home on the reservation either. Throughout her life Zitkála-Šá continued to live in two worlds, using her writing and speaking to advocate for the rights of Native Americans. She taught at Carlisle Indian Industrial School in Pennsylvania, the most well-known of the off reservation boarding schools, where she came into conflict with the school's founder and headmaster Colonel Richard Henry Pratt, whose motto was “Kill the Indian, save the man.” She studied violin and wrote articles in Atlantic Monthly and Harper's Monthly, critical of the boarding schools and the trauma the children experienced. Prof. William F. Hanson of Brigham Young University she wrote an opera, the Sun Dance Opera, based on the sacred Sioux ritual that had been banned by the federal government.  In 1926, Zitkála-Šá and her husband, Captain Raymond Bonnin, who was also Yankton Dakota, co-founded the National Council of American Indians to "help Indians help themselves" in government relations. Many conflicts had to be resolved by Congress and the Bonnins were instrumental in representing tribal interests. Zitkála-Šá was the council's president, public speaker, and major fundraiser, until her death in 1938. To help us learn more, I'm joined by Dr. P. Jane Hafen (Taos Pueblo), Professor Emerita of English at the University of Nevada, Las Vegas, and the editor of two books of Zitkála-Šá's writings: ​​Dreams and Thunder: Stories, Poems, and the Sun Dance Opera and "Help Indians Help Themselves": The Later Writings of Gertrude Simmons-Bonnin (Zitkala-Sa), who graciously assisted in fact checking the introduction to this episode. Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image is: “Zitkala Sa, Sioux Indian and activist, c. 1898,” by Gertrude Kasebier, National Museum of American History, Smithsonian Institution. Recommended Organization for Donation: Native American Rights Fund Additional Sources and Links: American Indian Stories, Zitkála-Šá Impressions of an Indian Childhood by Zitkála-Šá Oklahoma's Poor Rich Indians: An Orgy of Graft and Exploitation of the Five Civilized Tribes, Legalized Robbery by Zitkala-S̈a, Charles H. Fabens, and Matthew K. Sniffen. Office of the Indian Rights Association, 1924.  Red Bird Sings: The Story of Zitkala-Sa, Native American Author, Musician, and Activist by Gina Capaldi (Author) and Q. L. Pearce (Author) Zitkala-Ša (Red Bird / Gertrude Simmons Bonnin), National Park Service “Zitkála-Šá: Trailblazing American Indian Composer and Writer” [video], UNLADYLIKE2020: THE CHANGEMAKERS, PBS. Learn more about your ad choices. Visit megaphone.fm/adchoices

When the 19th Amendment was ratified in 1920, a large number of Native American women still could not vote. The U.S. government did not recognize them as citizens. And if having U.S. citizenship required them to renounce tribal sovereignty, many Native women didn't want it. But early-twentieth-century writer, composer, and activist Zitkála-Šá was determined to fight for both. In this episode, host Laura Free speaks with digital artist Marlena Myles (Spirit Lake Dakota) whose art is inspired by Dakota imagery and history, and by Zitkála-Šá's legacy. Dr. Cathleen Cahill, author of Recasting the Vote: How Women of Color Transformed the Suffrage Movement, returns to help tell the story of Zitkála-Šá's struggle for a “layered” U.S. citizenship that included the acknowledgment of Native American sovereignty. This final episode of the Amended series demonstrates once again how those who have been marginalized within U.S. democracy have worked, and continue to work, to hold the nation accountable for its promise of liberty and equality for all.  For a transcript and more about this series, visit amendedpodcast.com. Visit the Amended store to get an Amended podcast mug, shirt, bag, phone case, and more.  Our Team Laura Free, Host & Writer Reva Goldberg, Producer, Editor & Co-Writer Scarlett Rebman, Project Director & Episode Co-Writer Vanessa Manko  Sara Ogger  Michael Washburn Episode 6 Guests and Collaborators: Dr. Cathleen Cahill and digital artist Marlena Myles  Consulting Engineer: Logan Romjue  Art by Simonair Yoho Music: “Cinnamon” by Tufawon, Sun Dance Opera clips from a documentary by Palisander Verlag, Michael-John Hancock, Emily Sprague, Pictures of the Floating World (CC), Yusuke Tsutsumi (CC), Meydän (CC), and Live Footage. Sound library: Freesound.org The work of Susan Rose Dominguez, Karen Hansen, and Tadeusz Lewandowski helped us immensely in framing our story.  Amended is produced with major funding from the Carnegie Corporation of New York, and with support from Baird Foundation, Hobart and William Smith Colleges, Phil Lewis & Catherine Porter, and C. Evan Stewart.  Copyright Humanities New York 2021 Learn more about your ad choices. Visit megaphone.fm/adchoices

When the 19th Amendment was ratified in 1920, a large number of Native American women still could not vote. The U.S. government did not recognize them as citizens. And if having U.S. citizenship required them to renounce tribal sovereignty, many Native women didn’t want it. But early-twentieth-century writer, composer, and activist Zitkála-Šá was determined to fight for both. In this episode, host Laura Free speaks with digital artist Marlena Myles (Spirit Lake Dakota) whose art is inspired by Dakota imagery and history, and by Zitkála-Šá’s legacy. Dr. Cathleen Cahill, author of Recasting the Vote: How Women of Color Transformed the Suffrage Movement, returns to help tell the story of Zitkála-Šá’s struggle for a “layered” U.S. citizenship that included the acknowledgment of Native American sovereignty. This final episode of the Amended series demonstrates once again how those who have been marginalized within U.S. democracy have worked, and continue to work, to hold the nation accountable for its promise of liberty and equality for all.  For a transcript and more about this series, visit amendedpodcast.com. Visit the Amended store to get an Amended podcast mug, shirt, bag, phone case, and more.  Our Team Laura Free, Host & Writer Reva Goldberg, Producer, Editor & Co-Writer Scarlett Rebman, Project Director & Episode Co-Writer Vanessa Manko  Sara Ogger  Michael Washburn Episode 6 Guests and Collaborators: Dr. Cathleen Cahill and digital artist Marlena Myles  Consulting Engineer: Logan Romjue  Art by Simonair Yoho Music: “Cinnamon” by Tufawon, Sun Dance Opera clips from a documentary by Palisander Verlag, Michael-John Hancock, Emily Sprague, Pictures of the Floating World (CC), Yusuke Tsutsumi (CC), Meydän (CC), and Live Footage. Sound library: Freesound.org The work of Susan Rose Dominguez, Karen Hansen, and Tadeusz Lewandowski helped us immensely in framing our story.  Amended is produced with major funding from the Carnegie Corporation of New York, and with support from Baird Foundation, Hobart and William Smith Colleges, Phil Lewis & Catherine Porter, and C. Evan Stewart.  Copyright Humanities New York 2021

We've spent this series airing the dirty laundry of white women in the history of voting rights in this country. Along the way, we have mentioned the names of several women of color, also fighting for those rights, who were often harmed by the women we associate with the suffrage fight. Today we learn about six women who don't commonly make it into the histories we are taught regarding suffrage. These women fought from the margins, frequently at the risk of their own lives, but their influence reached far beyond those margins. They believed, deeply, in principles of equity and opportunity. They knew, from lived experience, that our collective liberation is bound up together. They sacrificed more than their share, they built more than they ever had access to themselves, our lives are truly better because of their work. Join us to learn more about Tye Leung Schulze, Ida B. Wells, Luisa Capetillo, Mary McLeod Bethune, Zitkála-Šá, and Fannie Lou Hamer.