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By Paul G, powwows.com
Halloween is almost here. Time for everyone to start picking out their costumes.
Many children and adults across the country wear culturally based costumes such Pocahatas, terrorist, and more.
This controversial topic has been discussed many times in the past. But each year the costumes still remain.
In 2011 students at Ohio University started a campaign – “We’re a Culture, Not a Costume“. They produced a series of posters to help raise awareness of this issue.
Source: PRWeb
Motivational speaker, cultural activist, performer, and musician Brian Frejo (Pawnee/Seminole) joins SWAIA’s inaugural Native American Youth Performing Arts Workshop as a youth mentor and teacher. Frejo, a member of the Grammy nominated drum group Young Bird, will lead workshops throughout the weekend that focus on Native American traditional and hip hop music.
As a motivational speaker and youth mentor, Frejo promotes creativity, expression, and strength in identity through art and music. He is the founder of Created 4 Greatness which originated in the southern plains of Oklahoma with a vision and message of healthy lifestyles, drug and alcohol free wellness, spirituality, culture and language preservation, artistic and musical expression, leadership, teamwork, and goal setting. The organization has provided invaluable educational services and entertainment to more than 200 reservations and urban Indian communities. Frejo’s powerful programs have positively affected the lives of thousands of youth throughout the United States and Canada.
Joining Frejo as youth mentors will be artist Louie Gong, artist Ehren Kee Natay, and actress Michelle St. John.
The workshop weekend will conclude with a performance on November 17, 2013 in Santa Fe, NM.
Source: Native News Network
EAGLE BUTTE, SOUTH DAKOTA – The Cheyenne River Youth Project has just launched its Christmas Star Quilt Raffle, giving members of the public a chance to win the distinctive, queen size Lakota star quilt appropriately named “A Christmas Star.” CRYP’s staff is eager to see where the requests for raffle tickets originate, as the 25-year-old, not-for-profit youth organization’s raffle fundraisers tend to reach far beyond US borders. Previous years’ raffle winners have come from as far away as the United Kingdom and New Zealand.
The quilt above is “Winter on the Plains,” which was raffled off in March
“The best part of these raffles is that they’re international,”
said Julie Garreau, CRYP’s executive director.
“Anyone can buy tickets, whether you live in South Dakota, elsewhere in the United States or in another country.”
The blue and white quilt is hand-crafted by Bonnie LeBeau, an enrolled member of the Cheyenne River Sioux Tribe.
Star quilts originated among the Great Plains nations after European contact. The star pattern evolved from the nations’ original buffalo-robe designs.
“Our people simply adopted the newcomers’ quilting techniques and adapted them to suit our culture,”
said Tammy Eagle Hunter, CRYP’s youth programs director.
“A star quilt is a truly one-of-a-kind item to add to your home or give to a loved one.”
“For this year’s Christmas star quilt raffle, we’re adding an extra challenge,”
she continued.
“We’re hoping to raise $2,500 in honor of CRYP’s 25th anniversary. All proceeds will benefit our youth programming and services.”
Tickets are already on sale and may be purchased until Tuesday, December 24. CRYP will conduct the drawing and announce the winner on Friday, December 27; the organization will then ship the quilt to the winner free of charge.
“There are several ways people can help with the raffle,”
Eagle Hunter said.
“First, buy tickets. They are $1 each or $5 for a six-ticket packet. You also can sell tickets for us, and help spread the word by telling family and friends, sharing information on Facebook and posting on Twitter.”
To purchase tickets go to www.lakotayouth.org.
Simply click the “Donate Now” button on the home page, and put “A Christmas Star” in the notes section when paying with a credit card. Please avoid writing the word “raffle” anywhere in the payment.
Or send cash, checks or money orders by mail to:
Cheyenne River Youth Project
Attn: Christmas Star Quilt
P.O. Box 410
Eagle Butte, SD 57625
To sell tickets, please send an email to Julie Garreau, CRYP’s executive director, at Julie.CRYP@gmail.com. She will send as many tickets as you request; they come in books of six. Once you receive your tickets, along a quilt photo and information sheet, you will be responsible for selling those tickets. All tickets need to be turned in by December 24 so CRYP can conduct the drawing as planned on December 27.
Garreau also noted that buying a raffle ticket can lead to much more.
“One of our raffle winners, Shaun McGirr, ended up traveling to the Cheyenne River reservation to serve as a volunteer during our Christmas Toy Drive,”
Garreau recalled.
“You just never know where your raffle ticket might take you. You might win a star quilt, you might discover a passion for volunteering, you might decide to fulfill a “Dear Santa” letter in our toy drive — but no matter what happens, you know that your contribution makes a real difference in the lives of Cheyenne River’s children.”
To learn more about the Cheyenne River Youth Project and its programs, and for information about making donations and volunteering, call 605.964.8200 or visit www.lakotayouth.org.
Goodwill costume trending poll: 29 stores, 15 counties, 1,500 costumes sample thru last weekend (Oct 1 – 13)
George White, Tacoma Goodwill
TACOMA, WA (October 15, 2013) – After 13 days of costume sales at 29 Goodwill stores in Tacoma Goodwill’s 15 county region, non-scary costumes are topping the list for adults and children this year.
| Adults (684) | % | Children (821) | % | |
| Fairy – traditional (33) | 4.8 | Animals (86) | 10.5 | |
| Witch – sexy (32) | 4.7 | Princess (55) | 6.7 | |
| Vamp (29) | 4.2 | Fairy – traditional (49) | 6.0 | |
| Hick (26) | 3.8 | Angel | 5.4 | |
| Witch – scary (25) | 3.7 | Ninja (43) | 5.2 | |
| Zombie (24) | 3.5 | Vampire (35) | 4.3 | |
| Cheerleader (23) | 3.4 | Tinkerbell Fairy (31) | 3.8 | |
| Devil – sexy (23) | 3.4 | Witch – scary (27) | 3.3 | |
| Vampire (21) | 3.1 | Witch – hip (25) | 3.1 | |
| Army brat, Flapper, Go Go Girl, Nurse-Sexy, Soldier | 2.3 | Police Officer (24) | 2.9 |
In a straw poll of 1,500 costume purchases from Oct 1 – 13 where cashiers asked customers their costume choice(s):
The poll reflects the imagination of Washington residents this year as the vast majority of Goodwill costumes are assembled from a non-Halloween base product that is accessorized. (For example, a fairy would be centered around tights, a leotard, a tutu and slippers accessorized with wings, a wand and make up. A “ghost bride” would consist of a real wedding dress with a white hat, parasol and makeup for accessories – and all for 20% of original cost).
“By culling through 8,000 truckloads of household, estate and community donations each year, we create a Halloween shopping experience similar to visiting a wardrobe department in a movie studio,” said John Nadeau, Director of Retail Sales for Tacoma Goodwill.
“Pirate coats, boots and belts are real. And the same for pilot, soldier, fireman, doctor and nurse attire. Now a “She Devil” can wear that fantastic red dress AND Prada,” said Nadea.
By Vincent Schilling, ICTMN
To many of us, such phrases as “Teacher, Billy gave me the ball, now he wants it back! He’s being an Indian giver!” are too often heard in school. But where did the term come from? The literal history of where the word originates is a bit murky, but perhaps this article can shed a some light on some pre-conceived notions.
First, some modern-day definitions. Merriam-Webster’s defines an Indian giver as “sometimes offensive: a person who gives something to another and then takes it back or expects an equivalent in return.” The Urban Dictionary defines the term as “a person, who gives someone something, then wants it back!”
The original concept of the terms “Indian gift” or an “Indian giver” are mentioned in Thomas Hutchinson’s 1765 publication History of the Province of Massachusetts Bay. In the book, Hutchinson defined an Indian gift as something “for which an equivalent return is expected.”
Another such reference to the concept of Indian bartering or gift giving is in Thomas P. Slaughter’s book on the travels of Lewis and Clark in 1804. The book, entitled Exploring Lewis and Clark: Reflections on Men and Wilderness, Slaughter writes the following passage and describes Lewis and Clarks reactions when dealing with Indians from the Wahkiacum village.
“… These last began by offering us some roots; but as we had now learned that they always expect three or four times as much in return as the real value of the articles, and are even dissatisfied with that, we declined such dangerous presents.”
When Lewis and Clark later in the passage also traded with the Shoshone Indians who they thought were more agreeable, they then labeled the Wahkiacums “intrusive, thievish and impertinent.”
The journals of the Lewis and Clark expeditions set a tone for the thievish identity of Indians and the effects were long lasting. By 1848, the phrase “Indian giver” had made its way into the vernacular of non-Indians so much that it made its way into linguist John Russell Bartlett’s Dictionary of Americanisms.
The entry on page 214 of the 1848 book says:
“INDIAN GIVER: When an Indian gives any thing (sic), he expects to receive an equivalent, or to have his gift returned. This term is applied by children to a child who, after having given away a thing, wishes to have it back again.”
In 1969, the popular music group 1910 Fruitgum Company and country artist Roger Miller both coincidentally released songs entitled “Indian Giver.” The 1910 Fruitgum Company’s song went on to No. 5 on The Billboard Hot 100 in 1969 and was on the charts for 13 weeks.
Although the term largely faded from mainstream media use it retained popularity on school playgrounds. Indian giver got a serious mainstream plug when Kris Jenner told Good Morning America that her ex son-in-law should not ask for his $2 million engagement ring back from Kim Kardashian.
Jenner told GMA, she “…hates an Indian-giver” and that her daughter should have been able to keep the gift. The backlash against Jenner’s use of the term was seen around the world and she later issued an apology.
RELATED: Kim Kardashian’s Mom ‘Hates an Indian Giver’
The term could just as easily have come from the fact that white settlers and the government designated land for the Indians and then took it back after it was discovered to be valuable. Like the Black Hills, which were given to the Oglala Lakota then were taken back after gold was discovered.
Considering there is merit to this claim, it is not necessarily proven in print and thus must remain a strong speculation.
In response to whether or not the term “Indian giver” is pro or con Indian, perhaps the sentiment expressed on The Word Detective website by Evan Morris is a valuable assertion.
“While it’s true that the European settlers had a far worse reputation when it came to trustworthiness than the Indians did, the victors in history usually get to make up the idioms, so it’s doubtful that ‘Indian giver’ refers to the manner in which the settlers treated the Indians. It would be quite a stretch to credit 19th century European settlers with the honesty to have recognized that they, and not the Indians, were the ‘Indian givers’ in most cases.”
Read more at http://indiancountrytodaymedianetwork.com/2013/10/11/what-or-who-indian-giver-history-offensive-term-151639
By Hans Tammemagi, Indian Country Today Media Network
Indians are most “inconvenient” when they are … alive.
This stark, sardonic theme lurks beneath the narrative of Thomas King’s latest book, The Inconvenient Indian: A Curious Account of Native People in North America (Doubleday Canada, 2012; University of Minnesota Press, 2013).
King stuffs the book with gems such as, “Christianity is the gateway drug to supply-side capitalism,” noting that the work is an expression of “a conversation I’ve been having with myself and others for most of my adult life.”
It’s not news to anyone that Natives have been duped, massacred, assimilated, deceived and often betrayed outright since the days of Christopher Columbus. But King racks up anecdotal evidence that, governmental apologies notwithstanding, the prevailing attitude is still more enamored of the dead Indian than the living.
King may be one of the few authors who can bring as many laughs as tears to the subject. But that’s what he does in this scathing history of Native-white interactions from the beginning of European settlement to today. He exposes in detail the colonial viewpoint that still persists and outlines its supposed infatuation with the “Inconvenient Indian.” It’s serious stuff, but King’s unconventional approach combining humor and biting, clever wit makes the book readable, even enjoyable.
Reviewing incidents in the centuries-long dance between Natives and non-Natives—the book is thoroughly researched but with no academic trappings such as footnotes—King surveys treaties, removals, residential schools and relocations to conclude that these were simply ways “to shuffle Indians out of the way of white settlement and economic development.”
He detours to describe Hollywood’s love affair with the Indian, noting that the love, again, only extends to the “Dead Indian”—the romantic version—rather than to the “Live Indian” or the “Legal Indian.” They are the real, all-too-inconvenient Indians.
King not only debunks the role assigned to Natives throughout history but also shows the ways that such notions persist to this day. His humor and easygoing, fireside-chat style make the dark message clear and convincing. King frequently brings in his partner Helen’s ideas, as well as his own thoughts about how or why he should present something. That makes the work casual and endearing, and we can’t help but be drawn to and empathize with the author.
King’s vista spans both the United States and Canada because the border doesn’t exist for most aboriginal people. It also reflects his bi-nationality: a Cherokee born and raised in California, now living in Canada and lecturing at the University of Guelph.
When released in Canada nearly a year ago, The Inconvenient Indian became the number one nonfiction book in the country, remaining on the best-seller list for more than 20 weeks.
King’s account is gloomy indeed, but at the end he offers a glimmer of optimism. The Alaska Native Claims Settlement Act, the Nunavut Land Claims Agreement along with the creation of the Nunavut Territory in northern Canada, and the creation of Gwaii Haanas National Park and Haida Heritage Site in western Canada are all positives, recognizing Native sovereignty. But given King’s take on the past 500 years, such treaties may be destined to remain isolated tokens unless attitudes, both Native and non-Native, change dramatically. This book can help generate the needed dialogue.
Beyond being a good writer, storyteller and academic, King is a towering intellectual with an uncanny ability to cut through the balderdash spooned out by governments, corporations and the mass media. And he does it with delightful humor and self-deprecation. The Inconvenient Indian should be required reading in every school and university in North America.
Read more at http://indiancountrytodaymedianetwork.com/2013/10/14/better-dead-alive-inconvenient-indian-takes-seriously-funny-look-native-history-151729
Guests can kick off game day with dishes like Curve Ball Shrimp and the Formula 500 Walla Walla Onion Tower. Signature plates include Grand Slam Chili; The Hook Crispy Mahi Mahi Filets and Fries; TKO Mac and Cheese Skillets; and a juicy BBQ Hog Handwich. No sports bar would be complete without a juicy Hall of Fame Cheeseburger, where guests design their own. When both the finish line and the finish of the meal are in sight, fans can cruise the “Sweet Victory” dessert menu of Fried Seasonal Pie served in an iron skillet with a big scoop of vanilla ice cream; or the Overkill Sundae with peanut butter ice cream, sliced banana, milk chocolate magic shell, rice crispy treat nuggets and toasted peanuts. Also available is a “Quick Picks” menu which will offer nine signature items from The Draft, for take-out.
The Draft is open Sunday – Saturday from 4pm – 2am, serving the full menu from 4pm – 10pm, and a late night menu from 10pm – 1am. Quick Picks take-out will be offered daily from 11am – 11pm, starting October 7th. For more information, visit www.tulalipresort.com. To make reservations, call The Draft at 360-716-6333, or for Quick Picks to go option call 360-716-633.
Destination Lounge
Candle light and fire inspired the Resort’s new hotel lobby bar “Destination Lounge”. The atmosphere plays on light through motion and reflection. Small niches are filled with antique mirrors, clustered candles and sconces — which illuminate through gold petals. A large peninsula three sided fireplace adds movement and echoes a layer of warmth throughout the space. Large comfortable, high-back banquettes, which line the wall, are adorned with sexy, shimmery gold upholstery and flame red lounge chairs bring the space to life. Behind the glow of the knife-edged stone bar, is a custom etched antique mirror with a red Salish graphic. Rich espresso stained wood walls and the herringbone patterned floor wrap the space, while jazz musicians hold center stage on the four high definition televisions.
Resort guests can relax over handcrafted cocktails like the Spicy Cucumber, Moonshine Special, Geo-Mandarin Strawberry, Polka Dot or a new twist on the classic Sazerac. The appetizer menu features dishes such as Shrimp Thai Basil Pesto Spring Rolls, Cedar Wrapped Salmon Bites and Herb Polenta French Fries.
Destination Lounge is open seven days a week from 4pm – 10pm, offering seasonal appetizers, handcrafted cocktails, and an extensive wine selection by the glass or bottle. For more information, visit www.tulalipresort.com, or call (360) 716-6000.
Source: Indian Country Today Media Network
When given an assignment to use modern technology to teach the Shoshone language and culture in an entertaining way, students from the Shoshone/Goshute Youth Language Apprenticeship Program, or SYLAP, at the University of Utah came up with a computer game called “Enee.”
Enee in Shoshone means “scary, fearful, frightening, oh!” and it’s a fitting title for the dark and edgy aesthetics of the game play, which according to a university press release were inspired by filmmaker Tim Burton.
The game is based on traditional Shoshone stories. The game’s main character, Enee, lives in the past and is thrown into some of those stories.
“Working with Shoshone youth on this project has shown me that games can do more than just entertain,” said Zeph Fagergren, master’s student in the university’s Entertainment Arts and Engineering program, in a release. “‘Enee’ is more than a game, it is a tool to help people keep their culture alive and well. Using the video game format makes it possible for to anyone to learn the Shoshone culture and language.”
Playing the game does require basic understanding of Shoshone because there is no English used in the game.
“I think it is great we can incorporate our traditional culture with modern technology,” said Cora Burchett, a student in SYLAP and one of the three game developers. “‘Enee’ carries on traditions that my grandparents taught me, and I believe that is very important to my future.”
The development team wanted to bring some of the traditional Shoshone stories to the modern world because they aren’t being shared like they used to be.
“‘Enee’ demonstrates that the Shoshone language and culture has a place in the modern world,” said Marianna Di Paolo, director of the Shoshoni Language Project and associate professor of anthropology at the University of Utah. “Developing ‘Enee’ was a great example of the goals of the language project: to open the doors to higher education for young Shoshone people and also help them see they don’t have to give up on their language and culture to do so. In fact, just the opposite is true.”
To play the game, which continues to be tested and developed, visit TheEneeGame.com.
Read more at http://indiancountrytodaymedianetwork.com//2013/10/10/created-students-play-first-shoshone-language-video-game-151567
EVERETT — The open studio nights for teens returns this week to the Schack Art Center with the first one happening from 6-8 p.m. Thursday.
The free, after-hours events at the center at 2921 Hoyt Ave. include up to four different hands-on art projects where teens get to meet and work with local artists, as well as refreshments and glassblowing demonstrations.
Projects at this week’s event include “Neon Oil Pastel Leaves” with Colleen Temple, “Bird Masks” with Anna Mastronardi Novak and printmaking with Bonnie AuBuchon.
Schack Teen Nights started in fall 2011 as a way for local teens to learn about the Schack Art Center’s programs and classes. The studio nights with hands-on, take-away projects have been popular in the past.
The Schack Art Center is an admission free, visual arts center in downtown Everett featuring art exhibits from locally and internationally known professional artists, as well as emerging young talents. It features a state-of the-art glass blowing studio that allows the public to watch local artists work.
For more information, go to www.schack.org.
Current and former UO students from tribes throughout Oregon are showing their artwork in the 2013 Native American Art Show, on display through the month of October at the Many Nations Longhouse, 1630 Columbia St.
A public reception to meet the artists will be held at 5:30 p.m. on Wednesday, Oct. 9.
Shayleen Macy, a Wasco member of the Confederated Tribes of Warm Springs, is a current UO student working on a bachelor of fine arts degree in printmaking. In addition to her formal art education, she continues to practice traditional/tribal arts and, since coming to the UO, has taken up an interest in business and Indian languages.
Through her art, Macy explores identity as a contemporary Indian woman facing social, environmental and cultural issues. She also incorporates traditional Wasco stories into some of her pieces, such as “The Elk, the Hunter, and His Greedy Father,” and “Coyote Frees the Fish.” Her art sometimes evokes the stories’ traditional meanings and at other times, she uses the story as a metaphor for contemporary issues.
In “Mecca” (shown above), Macy explores the place on the Warm Springs Indian Reservation on the Deschutes River where she grew up and lived with her grandparents and extended family.
“The piece is a contemporary version of a traditional native art form of bead applique on hand-stitched buckskin purses, which women carry at gatherings as a part of our traditional regalia,” she says.
Beyond college, Macy plans to pursue a career as an advocate for the arts and languages of the Warm Springs Tribes, as well as continue a relationship with the community that is based on education and service.
“I hope to be able to be involved with opportunities within my community that promote the languages and arts,” she says.
Macy and other artists will be at the reception for the 2013 Native American Art Show, at the Many Nations Longhouse.
– from the Office of Equity and Inclusion
