pillowthots

"Many forms of resistance to colonialism and empire are necessary and important, and this poster should not be interpreted as dissuading those forms of solidarity and resistance. Nor should anti-colonial consciousness and decolonization be thought of as mutually exclusive forms of action.  They often co-exist as “named” movements side by side. This poster seeks to point out that they may not be equivalent, and there are some critical differences between the two.
Recognizing many of the settlers engaging in this resistance identify as anarchists or dwell on an anti-colonial anarchist fringe, we ask you to consider how the pursuit of an anti-colonial  consciousness can still allow settler moves to innocence – diversions and distractions that relieve settlers of feelings of guilt while concealing the need to give up land, power, and privilege.
When anti-colonial action is complete, there is no guarantee that the settler has learned any more about who he is, or where he comes from. The inner work to heal the spirit from historic traumas that allow and perpetuate colonization may not be engaged.
Decolonization creates the possibility for the settler to become something more  -  to heal Indigenous identity, story, and spirit and deconstruct the very source of colonizing thought.”
— Anti-Colonial Anarchism vs Decolonization | Awakening the CrazyHorse Wordpress

"Many forms of resistance to colonialism and empire are necessary and important, and this poster should not be interpreted as dissuading those forms of solidarity and resistance. Nor should anti-colonial consciousness and decolonization be thought of as mutually exclusive forms of action.  They often co-exist as “named” movements side by side. This poster seeks to point out that they may not be equivalent, and there are some critical differences between the two.

Recognizing many of the settlers engaging in this resistance identify as anarchists or dwell on an anti-colonial anarchist fringe, we ask you to consider how the pursuit of an anti-colonial  consciousness can still allow settler moves to innocence – diversions and distractions that relieve settlers of feelings of guilt while concealing the need to give up land, power, and privilege.

When anti-colonial action is complete, there is no guarantee that the settler has learned any more about who he is, or where he comes from. The inner work to heal the spirit from historic traumas that allow and perpetuate colonization may not be engaged.

Decolonization creates the possibility for the settler to become something more  -  to heal Indigenous identity, story, and spirit and deconstruct the very source of colonizing thought.”

— Anti-Colonial Anarchism vs Decolonization | Awakening the CrazyHorse Wordpress

redindianwoman

THE GREAT LAW WILL CHANGE THE WORLD

redindianwoman:

The Great Law Takes a Long Time to Understand: The late Jake Thomas (Transcribed 1991)

I remember when I was a kid, I would sit to listen. I never, never interfered in anybody’s speaking. They always said “you listen, you sit down and all you do is listen”. So there were a few of us who grew up about the same age and we all sat and listened. A lot of times old people used to come to our home, as my grandfather was very knowledgeable. My father was very knowledgeable coming – the third generation from my great grandfather to my grandfather to my father. My grandfathers name was Chief David Sky and he’s one of the knowledgeable chiefs. He was a chief who passed away in 1931, and I missed quite a lot from there, but all the things that I’ve learned from there, I learned from my father.
I don’t claim myself to know everything, because I am not that age yet to know everything or I’ll never reach that age. Native culture is something that you keep on learning, you may become knowledgeable but still you are learning every day, it never stops, right till you die. So I learned, from the time when I was a boy, to listen. I never, ever forgot what I was taught and I also kept learning.
There is a sequence. I have heard some speakers say you have to make it in a sequence in order to understand your culture and you have to have the language, that the language is a way of life.
Now we’re talking about Great Law. I’ve heard so much about it since I have been here, about Great Law. A lot of people helped me study the Great Law of Peace. So as I say, it goes a long way for oral traditions once you learn it. It’s true when you only hear it once, you can forget. But there’s many nights and many days that I have spent with my elders sitting and listening. I get so fed up sometimes, listening because it’s the same thing over and over and over. And I often wonder but I never say anything. I don’t want to hurt the elders.
Now a lot of people here were very anxious to hear the Great Law but I’m very sorry to say to you I would not be able to do all that in what every little time we have. You don’t realize how much time it takes to recite the Great Law in my native tongue and it would be easier to recite it in my native tongue.
I went to the Lake of the Two Mountains to preach. I taught the Great Law for six days and still we didn’t finish. I figured it would take about eight days and that was four hours a day – reciting in the morning and then in the afternoon elaborating what the Great Law meant. So it took the whole day. It takes a long time for a person to understand because there is a lot, not only from knowing the right words to say about the Great Law, but what it means, the symbolism. 
The Peacemaker took the structure of the longhouse from the east to the west when he made the Great Law. It stretched from the east to the west to the western nations. It was symbolic, everything was symbolic. They used symbols for the clans they belonged to: wolf, bear, hawk, eel, beaver, snipe, big snipe. I happen to be one of the Cayuga chiefs of the confederacy, condoled in 1973, and I belong to the Sandpiper Clan of the Cayuga Nation.
When the Peacemaker made the League of the Five Nations, when he planted the Great White Roots of Peace, the great long leaves, he said, “Here. Now we have elevated all the five nations, all the fifty sachems. Now we will all join hands and that will show the covenant. When we join hands, all of our people will be inside of the circle. All our people and also our culture will be inside of the circle. Our traditions will be inside of that circle. And so it all belongs to the Iroquois, names and everything. That means that there is strength in the power of the longhouse of one family.”
As I said, they have used a lot of these symbols. Symbols mean a lot, if you study what the symbols are used for. So when they planted the Great White Root of Peace, the Peacemaker said, “Now we will get the wisest bird there is, the eagle, which will sit on the top of the Great White Pine and will watch over all nations.” I have been told the reason they used the eagle. It is a very wise bird that can see very far. It can notice anything that is coming from the distance, and it will squeal if there is any trouble coming, that would invade a nation. 
Now a lot of people ask questions about different things. “What is the meaning of the eagle?” Well, the meaning of the eagle is that the chiefs who are surrounding the tree will take on the nature of that bird. That’s the way it is made for the confederacy chiefs. They shall be very knowledgeable and very sharp-eyed so they can see anything approaching. 
But since the time of the American Revolution the tree has fallen. Today, it lays across the arms of the confederacy as they’re holding hands. There are some links that have been broken, but they’re still trying to hold that tree up. It’s not up; it’s almost down. That’s the struggle we face today. We are trying to understand how we’re gonna bring that tree back up.
Royaner is similar to what we call the Creator. Royaner is only acting on behalf of the Creator. That’s the message, the prophecy, that was brought to the chiefs so that they would work for Creator. And they would work for many generations to come, even the coming faces, yet unborn. Today we look back at our ancestors. The clan mothers and chiefs at the time were looking out for us. We were the coming faces at that time. 
It was the Creator who sent the Peacemaker to Earth to work through him. The peacemaker was the one who organized and brought peace. He was the one responsible to bring all nations together. He worked with a man named Aionwatha. The name, Aionwatha, means that he’s always awake, always alert. Aionwatha was the first one who was also given power by the Peacemaker, and they worked together to organize great peace and also the Great Law. And Aionwatha was the first to be crowned by the deer antlers. The Peacemaker told him, “This is the kind of animal that you should eat, not humans. This is what the Creator provided for you to eat but not to go and destroy humankind.” So then from there Aionwatha began to understand and he began to grasp the Great Peace. And since then he was crowned by the Peacemaker and he said, “you will become Aionwatha.”
There is a symbol, the deer, which they even use for the clans. The Iroquois use different kinds of animals like a deer and beaver. And the deer antlers have a great significance. This goes back again to a time in the Iroquois cosmology, of the battle between the left-handed twin and the right-handed twin. The good twin used the antler to gain power and drive away his brother who did evil.
I’ve been at Trent University for a good many years now, and I’ve learned a lot too. I learned from other professors about different things that coincided with the different things that I knew. I met this professor at Trent University who talked in class, about animals, about nutrition. And then, he got talking about the deer and all the animals that have antlers – moose and even little bugs that roam the ground. They have all kinds of antenna like the deer. When the deer is wandering in the bush and it stops and it looks around. The professor said “you know why? ‘Cause that animal is a clean animal. It only eats twigs and other things like that. It’s clean when it eats.” And that, I believe is the reason why that kind of meat is helpful to gain knowledge, to gain wisdom. I was really amazed at what he told me, and I learned this just only a year ago. He said “you know the way it is with an animal, with a deer. They have found through research, why they have these antlers.” He said, “there is a power going between the antlers that tells them what’s coming. That’s their reporter. And it feeds in there and that’s why they’re always alert, always looking. That’s what tells them. The same way with the little bugs. If you try to touch one it runs away because it’s some kind of a feeling there. It’s sort of radiation, you might call it, some energy going through there. But we don’t see it. So that’s the way it is with this deer and also moose. The closest points between the antlers, there is power going through there. And that is why it could tell something is coming, how it could protect its little ones. And that’s how they’re used.”
This amazed me how good it is that I knew this, because that is the reason why the Peacemaker used the antlers, so that the chief can get all of this knowledge coming in. He described it. It’s the same as when you put rabbit ears on a television set. He says that’s what happens to the deer. It’s coming through his antenna. So that’s why he knows, all animals know. And now I said I was glad to know that because it coincides with the things that I know about why the Peacemaker used the deer antlers.
We should not only learn about the Great Law, we should also know the meanings, the symbols. They eve used beaver in the Great Law. It says that all the Iroquois nations will come together, and they will sit, and they will eat this beaver tail. That will also give them wisdom.

redindianwoman

redindianwoman:

The kind of beadwork I aspire to.

It’s interesting how this traditional Haudenosaunee beadwork just does it for me. It feels comfortable/comforting, like a second skin. The linear graphics, the curving lines and the representation of growing things — all of these speak to me as a Haudenosaunee woman. Guess it’s true — genes will out! 

But seriously — my eye is eternally drawn to this. The skydome pattern and the Great Life Tree. Always on my mind.

redindianwoman
redindianwoman:

And now, truthbombs from Sagoyewatha (Keeper Awake), Seneca of the Haudenosaunee 1750-1830:
"Brothers, our seats were once large, and yours were small. You have now become a great people, and we have scarcely a place left to spread our blankets. You have got our country, but are not satisfied; you want to force your religion upon us.
Brother, continue to listen. You say that you are sent to instruct us how to worship the Great Spirit agreeable to his mind; and if we do not take hold of the religion which you white people teach, we shall be unhappy hereafter. You say that you are right, and we are lost. How do we know this to be true? We understand that your religion is written in a book. If it was intended for us as well as you, why has not the Great Spirit given to us — and not only to us, but to our forefathers — the knowledge of that book, with the means of understanding it rightly? We only know what you tell us about it. How shall we know when to believe, being so often deceived by the white people?
Brother, you say there is but one way to worship and serve the Great Spirit. If there is but one religion, why do you white people differ so much about it? Why not all agree, as you can all read the book?
Brother, we do not understand these things. We are told that your religion was given to your forefathers, and has been handed down from father to son. We also, have a religion which was given to our forefathers, and has been handed down to us, their children. We worship in that way. It teaches us to be thankful for all favors we receive; to love each other, and be united. We never quarrel about religion, because it is a matter which concerns each man and the Great Spirit.
Brother, we do not wish to destroy your religion or take it from you; we only want to enjoy our own.
Brother, we have been told that you have been preaching to the white people in this place. These people are our neighbors: We are acquainted with them. We will wait a little while and see what effect your preaching has upon them. If we find it does them good, makes them honest and less disposed to cheat Indians, we will consider again of what you have said.”
It is said that after giving this oratory, Sagoyewatha wanted to shake the hand of the missionary he was speaking to; he was refused, the man saying “There was no fellowship between the religion of God and the Devil.” Purportedly Sagoyewatha just smiled, and all of his followers smiled, and they walked away. Typical Haudenosaunee. 

redindianwoman:

And now, truthbombs from Sagoyewatha (Keeper Awake), Seneca of the Haudenosaunee 1750-1830:

"Brothers, our seats were once large, and yours were small. You have now become a great people, and we have scarcely a place left to spread our blankets. You have got our country, but are not satisfied; you want to force your religion upon us.

Brother, continue to listen. You say that you are sent to instruct us how to worship the Great Spirit agreeable to his mind; and if we do not take hold of the religion which you white people teach, we shall be unhappy hereafter. You say that you are right, and we are lost. How do we know this to be true? We understand that your religion is written in a book. If it was intended for us as well as you, why has not the Great Spirit given to us — and not only to us, but to our forefathers — the knowledge of that book, with the means of understanding it rightly? We only know what you tell us about it. How shall we know when to believe, being so often deceived by the white people?

Brother, you say there is but one way to worship and serve the Great Spirit. If there is but one religion, why do you white people differ so much about it? Why not all agree, as you can all read the book?

Brother, we do not understand these things. We are told that your religion was given to your forefathers, and has been handed down from father to son. We also, have a religion which was given to our forefathers, and has been handed down to us, their children. We worship in that way. It teaches us to be thankful for all favors we receive; to love each other, and be united. We never quarrel about religion, because it is a matter which concerns each man and the Great Spirit.

Brother, we do not wish to destroy your religion or take it from you; we only want to enjoy our own.

Brother, we have been told that you have been preaching to the white people in this place. These people are our neighbors: We are acquainted with them. We will wait a little while and see what effect your preaching has upon them. If we find it does them good, makes them honest and less disposed to cheat Indians, we will consider again of what you have said.”

It is said that after giving this oratory, Sagoyewatha wanted to shake the hand of the missionary he was speaking to; he was refused, the man saying “There was no fellowship between the religion of God and the Devil.” Purportedly Sagoyewatha just smiled, and all of his followers smiled, and they walked away. Typical Haudenosaunee. 

redindianwoman
Sexual assault rates and violence against Native American women did not just drop from the sky. They are a process of history.

Jacqueline Agtuca, Alaska Native Women’s Conference, Anchorage, Alaska, May 2005. (via anishinaabequay)

In Haudenosaunee cultures pre-Contact, rape was virtually unknown. If one was committed, all the men — including the toddler boys — would leave the perpetrator alone with the women in the village and come back after three days, after which time a condolence ceremony would be held and life would go on as usual. #iwantthatback

(via redindianwoman)

redindianwoman

redindianwoman:

archaeologicalnews:

image

Every longhouse hearth – every reworked brass kettle and fractured deer bone unearthed by Cornell archaeologist Kurt Jordan and his student diggers in 18th century Haudenosaunee (Iroquois) villages – tells a very different story.

At one time, mainstream scholars of pre-Revolutionary War…

"Pragmatic adaptation to changing times" — the Haudenosaunee motto.