- — Indians 101: The Winged People (museum exhibition)
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at 9/25/25 8:15amThe Tlingit are an Alaska Native people whose aboriginal homelands stretched along the Pacific coast for more than 400 miles. The Northwest Museum of Arts and Culture in Spokane, Washington had a special exhibition, Raven and the Box of Daylight, featuring the work of Tlingit glass artist Preston Singeltary. Singletary works in the medium of glass, and his works reflect the cultural heritage of Tlingit sculpture. According to MAC: “Primarily known for his celebration of Tlingit art and design, Singletary explores new ways of working with glass inspired by Tlingit design principles. Tlingit objects were traditionally used to show wealth and tell stories by representing elements of the natural world, as well as the histories of individual families.” According to MAC: “Raven and the Box of Daylight is the Tlingit story of Raven and his transformation of the world—bringing light to people via the stars, moon, and sun. This story holds great significance for the Tlingit people. The exhibition features a dynamic combination of artwork, storytelling, and encounter, where the Tlingit story unfolds.” According to the Story: “As the stars fill the sky and as the moon takes its place, light begins to fill the earth. When the sun takes its place in the sky, bringing daylight to the world, it is frightening to all those who have been in darkness. The people are able to see the world around them for the first time and are startled. Those wearing animal regalia run to the wood and become The Animal People. Those wearing bird regalia jump into the sky and become The Winged People. Those wearing water animal regalia become The Water People. Those who remain strong (and stubborn) become Human People.” Shown below are The Winged People. Ch’áak’ Káa (Eagle Man) Made in 2017; blown and sand-carved glass Yéil Káa (Raven Man) Made in 2017; blown and sand-carved glass Xeiti Káa (Thunderbird Man) Made in 2018; blown and sand-carved glass Note: These photographs were taken on July 11, 2025. More Tlingit art Indians 101: The Animal People (museum exhibition) Indians 101: The Human People (museum exhibition) Indians 101: Rattles Inside the Clan House (museum exhibition) Indians 101: Raven Along the Nass River (museum exhibition) Indians 101: Tlingit Copper and Raven Transformation Mask (photo diary) Indians 101: Baskets Inside the Clan House (museum exhibition) Indians 101: Tlingit clan hats (photo diary) Indians 101: Some repatriated Tlingit artifacts (photo diary)- — Powering Change from the Ground Up ?
- at 9/24/25 1:43pmLet’s be honest—choosing where to send your hard-earned, thoughtfully donated dollars can be tough. There are plenty of campaigns out there promising to make our country better. But here’s the difference: we deliver. At Arizona Native Democrats, we know the most important part of any campaign isn’t the consultants, the ads, or even the candidates—it’s the voters. All of them. Their families, their cultures, their traditions, their struggles, and their triumphs. That’s what sets us apart. We center Indigenous voters and values in everything we do. And it works. While other campaigns swoop in at the last minute, we’re here year-round, every year. We live here. We raise our families here. We’ve been here since time immemorial—and it shows. Our relational organizing model is rooted in Ké (kinship), the powerful connections that move communities forward. We know where to plant the seeds—and how to help them grow. From our Dances to the Polls on the White Mountain Apache Nation, to Stew and Socks community nights, to our high-traffic canvassing tables where we serve lunch and talk with anyone who stops by—we create spaces where people feel seen, heard, and empowered to vote. Along the way, we gather the stories and feedback that shape our advocacy work. Youth Ambassadors get family and friends to the polls. And here’s the proof our approach works: ? Increased voter turnout every cycle since 2020, closing the turnout gap to 17% ? Boosted vote-by-mail participation by 275% ? Increased youth turnout by 260% in 2024—adding 950 new voters. Check out this Youth Votes Video ? Trained over 350 relational leaders to mobilize their families and friends We are still here, every day, building power. And we’re just getting started. If you want it done right—trust the locals. Chip in today to power our team and help us build an Indigenous-led electoral majority that can keep Arizona blue: ? [Donate Now] Together, we can do this. With gratitude and fire, The Arizona Native Democrats Team
- — Indians 101: The 1830 Choctaw Removal Treaty
- at 9/23/25 8:15amFrom its inception following the Revolutionary War the United States has not envisioned itself as home to the culturally distinct American Indians. President Thomas Jefferson was among those who suggested that American Indian tribes be removed from their homelands in the United States and relocated to lands west of the Mississippi River. The purchase of Louisiana Territory made this idea more realistic and in 1830 the Indian Removal Act was passed by Congress. In responding to the passage of the Act, President Andrew Jackson said: “It gives me pleasure to announce to Congress that the benevolent policy of the Government, steadily pursued for nearly thirty years, in relation to the removal of the Indians beyond the white settlements is approaching to a happy consummation.” President Jackson went on to say: “It will relieve the whole State of Mississippi and the western part of Alabama of Indian occupancy; and enable those States to advance rapidly in population, wealth, and power. It will separate the Indians from immediate contact with settlements of whites; free them from the power of the States; enable them to pursue happiness in their own way and under their own rude institutions; will retard the progress of decay, which is lessening their numbers, and perhaps cause them gradually, under the protection of the Government and through the influence of good counsels, to cast off their savage habits and become an interesting, civilized, and Christian community.” According to the U.S. Constitution, Indian tribes were considered to be nations and, therefore, treaties had to be negotiated with them prior to removal. The first removal treaty negotiated under this act was with the Choctaws. The Choctaws The Choctaws, at the time of European contact, were a loosely organized confederacy composed of three distinctly different divisions: Okla Falaya (Long People), Okla Tannap (People of the Opposite Side), and Okla Hannalia (Sixtown People). While there is a stereotype that portrays Indians as “living by the hunt,” the Choctaw, like the other Indian nations in the Southeast, were farmers who had been cultivating corn for about 3,000 years. In addition to corn, they also raised beans, squash, sunflowers, and melons. Choctaw women participated in the political system indirectly through their power in the matrilineal clans. It was generally recognized that if the women wanted a certain man to become chief, then that man was generally elected to the position. Dancing Rabbit Creek In 1830, American negotiators Secretary of War John H. Eaton and General John Coffee met with the Choctaws at Dancing Rabbit Creek in Mississippi to negotiate a treaty which called for the removal of the Choctaw to an area in central Oklahoma. Prior to the treaty council, the United States ordered all missionaries to stay away from the council grounds under the pretext that their presence would be improper as the meeting was not a religious service, but a treaty negotiations session. The missionaries complained bitterly about this decision. Nearly 8,000 Choctaws gathered for the treaty council. Representing the Choctaws in the negotiations were the division chiefs and captains and seven women. While the three division chiefs had privately admitted that they would consider removal, only one chief spoke publicly in favor of removal. In response, one of the women severely chastised him. In their book The Columbia Guide to American Indians of the Southeast, Theda Perdue and Michael Green report: “As the farmers and heads of matrilineages, women traditionally had controlled the land, and they now made their feelings known about its sale.” In removing to the west, the Choctaws were to receive money, farm and household equipment, subsistence for a full year, and they were to be paid for all improvements made to their Mississippi lands. While the American negotiators were confident that the Choctaws would accept the treaty, the Choctaw council voted unanimously to reject it. They gave two reasons for the rejections: (1) they wanted a perpetual guarantee that the United States would never try to possess their new lands in the west, and (2) they were dissatisfied with the lands which have been offered to them in Indian territory. While most of the Choctaws opposed removal, Duane Champagne, in his book Social Order and Political Change: Constitutional Governments among the Cherokee, the Choctaw, the Chickasaw, and the Creek, reports: “The American commissioners, however, were not to be denied; they resorted to bribery and threats of military force to browbeat the Choctaw leaders into accepting removal.” The Choctaws were told that if they did not accept removal, the United States would declare war upon them. Fearful of war, the Choctaws agreed to sell their land in Mississippi and to remove to Oklahoma. With regard to bribery, each of the three main chiefs—Greenwood Leflore, Nitakechi, and Mushulatubbe—were given four sections of land. In his 1932 book Indian Removal: The Emigration of the Five Civilized Tribes, Grant Foreman reports: “More than fifty other favored members of the tribe put forward by the chiefs, were given from one to two sections each for no apparent reason other than to win their approval and influence and remove their opposition.” Choctaw leader John Pitchlynn suggested a party of Choctaws be sent to examine the western territory to see if it was suitable for them. This suggestion dissuaded those who were threatening to mob the chiefs who signed the treaty. The treaty also called for the creation of a central Choctaw government and gave the United States the right to intervene in Choctaw political affairs. News of the treaty angered many Choctaws. The treaty strongly guaranteed the continued existence of the Choctaw Nation in their new territory. The treaty states: “…no Territory or State shall ever have a right to pass laws for the government of the Choctaw Nation of Red People and their descendants; and no part of the land granted to them shall ever be embraced in any Territory or State.” In his book The Removal of the Choctaw Indians, Arthur DeRosier writes: “No whites, especially traders, would be allowed to enter the nation without the consent of the Choctaw government, except for an Indian agent who would be appointed by the president every four years. The treaty also promised to ban all alcoholic beverages from the nation.” With regard to education, the treaty promised to construct schools and pay for teachers. In addition, the government was to provide 20 scholarships per year for 20 years for Choctaw students to go to college. Article 14 of the treaty allowed those Choctaws who elected to remain in Mississippi could do so by registering with the Indian agent. For those wishing to remain in Mississippi, chiefs were to receive four sections of land and an annual payment of $250. Adults were to receive 640 acres; children over 10, 160 acres. If an Indian failed to register within 6 months, he would be barred from registering. In his book The Southeastern Indians, anthropologist Charles Hudson reports: “…the Indian agent, William Ward, an arbitrary, tyrannical, and insulting bully, allowed only 69 Choctaw heads of families to remain in Mississippi in token compliance with Article 14.” Chief David Folsom summarized the feelings of many: “Our doom is sealed. There is no other course for us but to turn our faces to our new homes toward the setting sun.” Under the terms of the Treaty of Dancing Rabbit Creek, Choctaw leaders are provided with clothing. Arthur DeRosier reports: “Altogether, ninety-nine chiefs, captains, and subcaptains in the tribe were bedecked with beaver hats trimmed with silver bands, cockades, and plumes; calfskin puttees; superfine pantaloons; Irish linen shirts; patent leather stocks; Morocco swordbelts with plates; and infantry or artillery officers’ swords in bright scabbards.” With regard to the timing of removal, one group was to move each year for three years so that by the end of 1833 all Choctaws would have been removed from Mississippi. After the treaty council Following the treaty council at Dancing Rabbit Creek, the Choctaws elected new chiefs in all three of the nation’s districts: George W. Harkins defeated Greenwood LeFlore in the Northwestern District; Joel H. Nail defeated Nitekechi in the Southern District; and Peter Pitchlynn defeated Mushulatubbee in the Northeastern District. President Andrew Jackson refused to recognize the new chiefs. They were forced to resign, and the old chiefs resumed the office. In December of 1830, about 400 Choctaws began their removal to Oklahoma. Arthur DeRosier reports: “Many of the emigrants were Choctaw captains and high-ranking warriors who realized that, at this particular time, they could sell their Mississippi lands to eager white settlers for a handsome price, whereas if they waited a year or more, the value of the land might decrease.” More American Indian histories Indians 101: The 1851 Fort Laramie Treaty Indians 201: American Indians and the Treaty of Guadalupe Hidalgo Indians 101: Chehalis Treaties and Reservations Indians 101: The 1863 Nez Perce treaty Indians 101: The California treaties of 1851-1852 Indians 101: The 1855 Walla Walla treaty council Indians 101: The 1855 Treaty Council at Wasco, Oregon Indians 201: The Chippewa Treaty of 1837
- — Former Ambassador & Senator Tom Udall endorses Deb Haaland for Governor of New Mexico
- at 9/19/25 10:19pmYouTube Video https://nativenewsonline.net/currents/former-u-s-senator-tom-udall-endorses-deb-haaland-for-new-mexico-governor Today, former U.S. Ambassador and longtime U.S. Senator for New Mexico Tom Udall, a champion for Indian Country, officially endorsed Deb Haaland (Laguna Pueblo) in the race for governor, marking his first-ever endorsement in a gubernatorial primary. Udall represented New Mexico for over 20 years, leading efforts on environmental protection, public health, and securing billions in federal funding for the state. He played a key role in safeguarding communities from hazardous chemicals, conserving water resources, and preserving public lands for future generations. “I’ve never endorsed in a gubernatorial primary before, but today, there’s too much at stake not to. Deb is a fighter that has the compassion, the toughness, the vision, and the experience we need to lead our state and stand up against Donald Trump,” said Tom Udall. “Deb is the right person for the job, because she has the experience and the vision to improve education, stand with hardworking New Mexicans, protect our lands and water, and tackle crime.”... https://en.wikipedia.org/wiki/Tom_Udall#Environmental_issues https://en.wikipedia.org/wiki/Deb_Haaland
- — Just got a call from Jonathan Nez (running in AZ CD-02)
- at 9/19/25 8:19pmI don’t usually answer the phone for calls that aren't in my contacts but today I saw that the call was from Flagstaff and so I picked it up. It turns out it was Jonathan Nez, who is currently running for Congress in AZ CD-02 against Rep Eli Crane (R). It was so nice to be able to talk directly to candidate. I moved to Minnesota a while back, but had spent most of my life in Arizona and had gone to college at NAU. So after talking about donating to his campaign, we chatted for just a few minutes about being Lumberjacks and how much Flagstaff had changed. He sent me the link to donate and we discussed the importance of monthly contributions so there's a steady stream of income. So… Here's the link to Jonathan Nez for U.S. Congress. And just a little bit about him from the website: In 2019, he was elected President of the Navajo Nation and served until 2023. As president, he led the Navajo people through the COVID-19 pandemic, secured funds to construct new healthcare facilities and homes for veterans, invested in public safety and hired new police officers, and bolstered infrastructure, improving rural roads and bringing clean water and electricity to thousands of previously unserved residents. Here is an article from Native News Online about Jonathan’s campaign: In 2024, Nez outperformed Vice President Kamala Harris by 3.5 points in the district and ran ahead of Senate candidate Ruben Gallego. As The Cook Political Report noted in October 2024, Nez “quietly built up a robust campaign operation focused on mobilizing Native American voters and reaching out to moderate Republicans turned off by Crane’s hardline style.” The Democratic Congressional Campaign Committee (DCCC) has since added AZ-02 to its “Districts in Play” list. Cook Political Report wrote that while AZ-02 remains a tough district for Democrats, Nez’s performance makes it one to watch: “Democratic strategists acknowledge that this district is a reach for them to flip, but they believe Nez could make this a competitive race — particularly if the national political environment favors Democrats.” And here a link to DKos member @NEAZNativeDemocrats that does year-round grassroots organizing in northern AZ. Here is a diary from EricAZ “GOP Congressman Considers Throwing in Towel on Upscale Scottsdale AZ District”. Please read EricAZ’s whole diary because the title refers to Rep. Schweikert. But I’m including this in reference to the AZ CD-02 race. Which brings us to the third pickup opportunity in Arizona this cycle: Eli Crane. With a district in northern Arizona, Crane manages his fief from a gated community in suburban Tucson, which is actually in Ciscomani’s southern Arizona district... The district is a plus 7 for Republicans, but the midterm effect and strong Dem showing in special elections will cut that down. We need some money to help conservative voters understand that Eli is no conservative. That will help us get the four or five percentage points needed to defeat Crane... Thank you for your help. Our candidate by the way is Jonathan Nez, former president of the Navajo Nation. Anyway, just thought I’d put in my plug to support Jonathan's campaign.
- — Breaking: California Water Board Postpones Bay Delta Water Quality Hearings after Legislative Defeat
- at 9/17/25 7:28pmThis news release from Save California just came in: Tribal, Rural and Environmental organizations and fishermen urge Board to abandon Voluntary Agreements Sacramento, California — Yesterday the California State Water Resources Control Board cancelled workshop dates scheduled for next week that were intended to allow public comment on the proposed update to the failed 30-year-old Bay-Delta Plan. This announcement came less than a week after Governor Newsom’s trailer bill that would exempt the plan from CEQA was defeated in the California legislature. "We are not surprised to see the public comment notice rescinded. The latest version of the Bay Delta Water Quality Control Plan and related Voluntary Agreements are not grounded in reality and contradict what the science and law says should be required,” said Save California Salmon’s Science and Policy Director Efraim Lopez. “Without the CEQA exemptions in the trailer bill- which failed - this plan is indefensible.” The Bay-Delta is the hub of California’s water system and the largest estuary on the West Coast. It supplies drinking water to nearly 27 million people, supports salmon runs on 5 major watersheds, and sustains Tribal, fishing, and farming communities. Bay Delta operations also impact the Klamath River through the diversion of the Trinity River, its largest tributary. To protect California’s water resources, the State Water Board is supposed to regularly update the Bay-Delta Water Quality Control Plan, but it hasn’t been updated in almost 30 years. When the state began the current update nearly a decade ago, scientists recommended much stronger river flows to protect salmon and water quality. Unfortunately, the current iteration of the proposed plan relies heavily on vague and unenforceable Voluntary Agreements (VAs) with large water users rather than the years of scientific studies and recommendations that the board had solicited. "The board’s inaction on this update, and insistence on leaning on voluntary flow measures has led to terrible water quality conditions and a crisis for our salmon and fishermen,” explained Regina Chichizola from Save California Salmon. “Our hope is that the Board takes this time to retool the plan before presenting it to the public for comment.” “The current proposed plan relies on assumptions that more water is available than exists in our rivers, and does not include regulatory actions or safeguards to protect our waters from excessive diversions. This would put the drinking water supply for over half of Californians at risk, harm rural and coastal businesses and negatively impact Salmon runs on nearly every major river in the state. The State Water Board has an opportunity here to rework their proposed plan to better serve California communities and resources,” stated Chichizola. Save California Salmon has postponed their September 25th rally until a new hearing date is set but will use a scheduled zoom training on public comment and the Bay Delta plan to update the public and let them know about other opportunities to urge the state to protect California’s rivers. The public comment zoom training is scheduled for 6 pm today, September 17th. People can register at: tinyurl.com/PublicCommentZoomTraining or watch live on Save California’s Facebook page. ### The announcement can be found at: https://waterboards.ca.gov/waterrights/water_issues/programs/bay_delta/bay_delta_plan/docs/rescindednotice-baydeltaplanupdates-09-2025-en.pdf A press release from commercial fishermen can be found at https://goldenstatesalmon.org/state-water-resources-control-board-cancels-public-workshop-on-proposed-update-to-failed-bay-delta-plan/
- — Delta Communities, Tribes and Anglers Defeat Newsom’s Trailer Bills to Fast-Track Delta Tunnel
- at 9/16/25 10:58pmStockton, CA – In these insane times, the victories that we achieve in the environmental battles against Big Ag, Big Oil other entrenched corporate interests — and the elected officials that are captured by them — definitely need to be celebrated and savored. That was definitely the case when a coalition of Tribes, environmental justice organizations, fishing groups, conservation advocates and Delta communities successfully stopped a package of Delta trailer bills that would have had disastrous consequences for the San Francisco Bay-Delta estuary, according to a statement from Restore the Delta. “The proposed trailer bills would have given unlimited bonding authority to the Department of Water Resources for the Delta Conveyance Project, fast tracking of DCP construction, elimination of administrative record access, and elimination of public participation for the so-called ‘Healthy Rivers and Landscapes’ Program, also known as the ‘voluntary agreements,’ an effort to place more water in the Delta tunnel,” the group noted. “This win marks a turning point for the coalition, which has spent decades working to protect Delta flows, fisheries, water-based economies, and communities against the proposed 45-mile-long, six-story-wide water tunnel,” the group added. We haven’t stopped the Delta Tunnel yet — but we definitely prevented Governor Gavin Newsom from fast-tracking the project and eviscerating the California Environmental Quality Act, a landmark law, and other laws. Now for some background. Restore the Delta grew out of a series of series of conversations between myself and Gary Adams of the California Striped Bass Association 20 years ago. We discussed forming a coalition of environmentalists, fishermen, Tribes, family farmers and Delta community leaders to restore the collapsing salmon and other fish populations on the Sacramento-San Joaquin River as water exports to corporate agribusiness and Southern California water agencies increased to record levels. Finally, some other people started agreeing with us and 7 of us met at the Stockton Peace and Justice Center to brainstorm a plan to form a group dedicated to restoring the once abundant San Francisco Bay-Delta ecosystem. The rest is history. This coalition is now advancing new water plans for California “rooted in local job creation, sustainability, affordability for ratepayers, and the restoration of the Delta and the state’s watersheds.” “Advocates are calling for an immediate end to the $1 million-per-day DCP planning process, funded by ratepayers and taxpayers, and a return to fact-based Delta water management—rather than secretive deals between the state and water districts. These backroom agreements have already cost hundreds of millions of dollars and are unenforceable with a federal administration that is operating Delta pumps according to its own plans,” according to the group. Representatives of California Indian Tribes, fishing organizations, conservation groups and environmental organizations commented on the significance of the defeat of the trailer bills — and thanked the Delta Caucus of the State Legislature and legislative leaders that held their ground on this issue and all of the organizations that helped stop the passage of the bills. “Today we celebrate another crucial victory over the destructive trailer bills that would have robbed us of our water and culture,” said Vice-Chair Malissa Tayaba, Shingle Springs Band of Miwok Indians. “We thank legislative leadership and members of the legislature who stood firm on behalf of California tribes and Delta communities.” “We also appreciate the solidarity and cooperation of many other people and organizations that came together to beat back this attempted water grab once again. Our tribe remains committed to securing and implementing meaningful protections for tribal water uses, and we will continue to advocate in the legislature, at the Water Board and elsewhere to achieve them,” Tayaba stated. Gary Mulcahy, Government Liaison with the Winnemem Wintu Tribe, also celebrated the victory. “In this day and age, with the current state of things, it is good to see that ‘checks and balances’ and the voice of the people can still prevail. To the fellowship standing on the bridge and shouting, ‘Thou Shalt Not Pass’, and the army of clear minded thinkers supporting them, we say, thank you,” said Mulcahy. In a similar vein, Max Gomberg, Senior Policy Advisor, California Water Impact Network (CWIN, said, “We applaud our legislative leaders for standing firm against bad legislation designed to facilitate water deliveries to unsustainable corporate agriculture and irresponsible desert development. In an era of unchecked lawless behavior from fascists and racists at the highest levels of the federal government, it is refreshing to see the state legislature stand up to executive branch overreach.” “We are thrilled for this moment of justice in which Governor Newsom’s attempts to circumvent the legislative process have been thwarted,” said Miguel Miguel, Director, Sierra Club California. “Thanks to the tireless efforts of our volunteers, teams, and allies around the state, the Delta Conveyance Project will not be able to use loopholes to push its way through this year. The health of the Bay Delta ecosystem, and the communities who rely on it, will face one less threat this year.” He emphasized that Senators McNerney, Allen Blakespear, Assemblywoman Wilson, Senate Pro Tem McGuire, Speaker Rivas, and the entire Delta Legislative Caucus “deserve a huge thank you for their commitment to the Bay Delta and water sustainability.” "Golden State Salmon Association and our partners thank the legislature, and particularly Senate president pro Tem McGuire and Speaker Rivas, for rejecting these reckless and cynical trailer bills,” said Scott Artis, Executive Director, Golden State Salmon Association. “Californians deserve solutions that restore rivers, protect jobs, and honor our heritage—not schemes that will be remembered as the moment California turned its back on its people and its salmon.” Morgen Snyder, Policy Manager, Restore the Delta, also thanked those who supported the campaign to stop the trailer bills. “Our grassroots coalition of Tribes, community-based organizations, conservation groups, environmental justice groups, and California voters came together these past few months with a clear message: Californian’s will not stand for the circumvention of environmental law and the sacrifice of our communities to appease the powerful few,” Synder explained. “The legislature heard our message, and delivered on their promise to raise the voices of California voters by rejecting these problematic Delta Trailer Bills. We are filled with a renewed sense of hope as we continue to advocate for better, sustainable water management for ALL of California,” Snyder stated. Peter Drekmeier, Policy Director of the Tuolumne River Trust, took aim at the environmentally destructive voluntary agreements that the governor is promoting: “Newsom’s trailer bill aimed at exempting water quality control plans from the California Environmental Quality Act are an admission that his “Voluntary Agreements” cannot withstand environmental review. What good are environmental safeguards when they simply get ignored to expedite bad decisions?” Ashley Overhouse, Water Policy Advisor, Defenders of Wildlife, pointed out,”While this may not be the last attempt to fast-track the Delta Conveyance Project and undermine the Bay-Delta Plan update, residents can breathe a little easier today. Defenders will continue to advocate directly to the State Water Board for strong, science-based water quality standards that protect the Delta for all.” “As salmon populations continue to decline, algal blooms wreak havoc, and our federal government cherry picks its compliance with environmental laws, we hope the legislature and the State Water Board will continue to lead our state towards a resilient water future,” she concluded. If built, the Delta Tunnel would hasten the extinction of Sacramento River spring and winter-run Chinook salmon, Delta and longfin smelt, Central Valley steelhead, green sturgeon and other fish species, according to independent scientists and fish advocates. The Bay-Delta is now in its worst-ever ecological crisis, due to massive water exports to Big Ag oligarchs and Southern California water brokers, pollution and other factors. The Delta smelt population has become functionally extinct in the wild. No Delta smelt have been found in the California Fish and Wildlife's Fall Midwater Trawl Survey in the Delta for the past seven years. Commercial fishing for salmon in California ocean waters has been closed for three years, due to the collapse of Sacramento River and Klamath River fall-run Chinook salmon populations. The tunnel would take even more water out of the Sacramento River before it flows through the Delta, making the ecological crisis worse than it already is.
- — Inuit Birds
- at 9/11/25 4:55pmWelcome to the Street Prophets Coffee Hour cleverly hidden at the intersection of religion, art, science, food, and politics. This is an open thread where we can share our thoughts and comments about the day. The Inuit are a Native American people whose homelands are in the Canadian Arctic. A special exhibit at the Northwest Museum of Arts and Culture in Spokane, Washington, featured The Inuit Art of Povungnituk. Povungnituk is a village on the eastern shores of Hudson Bay in Arctic Quebec. This artwork provides some insights into the daily life of the Inuit people. According to the Museum: “Crisp images of native animals and human figures set against stark backgrounds portray the rituals of survival of the people and creatures of the harsh northern regions.” Shown below are some of the illustrations of birds. Shown above is Loons Searching in the River for Fish by Paulosie Sivuak (1930-1986) made in 1987 with serigraph and stencil. Shown above is An Owl Preys on a Lemming by Paulosie Sivuak (1930-1986) made in 1987 with serigraph and stencil. Shown above is A Wolf Approaches a Goose by Paulosie Sivuak (1930-1986) made in 1986 with serigraph and stencil. Shown above is Eider Ducks Returning to Their Nest by Paulosie Sivuak (1930-1986) made in 1987 with serigraph and stencil. Shown above is Jaegers Chasing a Gyr Falcon by Paulosie Sivuak (1930-1986) a stonecut made in 1985. Shown above is Birds Landing by Josie P. Papialuk a stonecut made in 1985. Shown above is Tired Blue Geese Landing by Syollie Amituk, a stonecut made in 1985. Open Thread This is an open thread—all topics are welcome.
- — Indians 101: Cowlitz Indians (museum exhibits)
- at 9/11/25 8:15amThe Cowlitz County Historical Museum in Kelso, Washington, includes exhibits on the Cowlitz Indians. Living along the region’s rivers, the traditional Cowlitz economy was based on fishing and supplemented with the gathering of wild plants and hunting. Shown above is a map showing Cowlitz territory. In his book History of the Cowlitz Indian Tribe, Roy Wilson reports: “Aboriginally, the Cowlitz had the largest land-base of all Western Washington tribes.” According to the Museum: “The Cowlitz people and their ancestors have lived in what is now Cowlitz County for at least 12,000 years.” William Iyall, Chairman of the Cowlitz Tribe, puts it this way: “It’s our homeland. We’ve always been here. We will be here forever.” The name Cowlitz means “The People Who Seek Their Medicine Spirit” and identifies them as a spirit seeking people. In their book A Guide to the Indian Tribes of the Pacific Northwest, Robert Ruby, John Brown, and Cary Collins explain the origins of the name this way: “The name ‘Cowlitz’ is said to mean ‘capturing the medicine spirit” because the Cowlitzes visited a small prairie on the Cowlitz River, a Columbia River affluent in Washington State, to commune with the spirit world and receive ‘medicine’ power.” Shown above is a depiction of a burial by Henry James Warre from about 1845. Shown above is a drawing of a Cowlitz baby is a cradleboard made by Canadian artist Paul Kane (1810-1871) in 1847. Aboriginal artifacts Shown above is a stone mortar and pestle made before 1805. This was used for processing foods such as berries and nuts. Shown above is a stone weight used for holding down fishing nets. This was made before 1800. Shown above is a smaller net weight. This was made before 1800. Shown above is a canoe paddle. Shown above is a basket. Shown above are some projectile points. The smaller points were used for hunting small game and birds. Shown above is a root digger made before 1800. This was used in harvesting camas, wild potatoes, carrots, onions, and cattail roots. Shown above are some arrows made about 1907. Some Prehistoric Artifacts Note: these were not labeled. Shown above is a metate and what appears to be a broken mano. This would have been used for grinding seeds, berries, and other food items. The artifact shown above appears to be a shaft-straightener used for smoothing and straightening arrow shafts. The groove on the artifact shown above suggests to me that it may be a net weight. This appears to be a net weight. Shown above are projectile points. Modern Items Shown above is a hands-on exhibit showing how baskets are made. Shown above is a Wasco-style twined basket necklace by Judy Bridges. Shown above are a miniature canoe paddle and a feather made by Robert Harju about 2008. These were given to the Museum on the occasion of the exhibition of the Cowlitz Tribe’s racing canoe. Note: These photographs were taken on October 19, 2024. More American Indian museum exhibits Indians 101: A Cowlitz canoe (museum exhibit) Indians 101: Cowlitz Indians and the fur trade (museum exhibit) Indians 101: The Animal People (museum exhibition) Indians 101: Oregon's Clatsop Indians (museum exhibit) Indians 101: Carved screen with Haida stories (museum exhibition) Indians 101: Killer Whale Potlatch Feast Bowl (museum exhibit) Indians 101: Suquamish Basketry (Photo Diary) Indians 101: Traditional Basketry of Grays Harbor (Photo Diary)
- — The Humanity of Native Americans in the Face of Tragedy
- at 9/10/25 8:04pmIn her masterful autobiography, The Expedition of the Donner Party and Its Tragic Fate, Eliza Donner vividly described the poignant encounter between a desperate group of the Donner Party and a Native American village: Hope had almost died in the hearts of even the bravest. As the day waned on January 10, five days after departing Donner Lake, they spotted a Native American village near the edge of a thicket. The suffering travelers staggered forward, their misery apparent. The warriors gazed in stolid silence; the squaws wrung their hands and wept aloud. Larger children hid, while the little ones clung to their mothers in fear. Once the initial shock wore off, the women began feeding the unfortunates. Some brought unground acorns, while others mixed meal into cakes and cooked them on heated stones, offering sustenance as quickly as they could prepare it. All except Mr. Eddy were strengthened by the food. Unfortunately, it sickened him, forcing him to resort to boiling green grass in water. The next morning, the village chief ran to neighboring rancherias en route to the settlement, spreading news of the pale faces’ distress and rallying aid. When the Forlorn Hope group prepared to move, the chief led the way, flanked by Native men who supported and steadied the unsteady travelers. At each rancheria, new leaders and fresh supporters took over, ensuring the group’s progress toward safety. This account exemplifies the generosity and humanity of the Native Americans. Despite their lack of familiarity with these unfortunate strangers, and regardless of their skin color or customs, they extended compassion and aid without hesitation. The Contrast of Kindness and Cruelty Tragically, this act of humanity stands in stark contrast to what would follow in the ensuing years. The very people who benefited from Native American kindness would soon wage a war of extermination against them, labeling these compassionate individuals as "savages." The State of California even rewarded those who participated in these brutal campaigns. The genocide of Native Americans in California and elsewhere in the United States, an atrocity often overlooked or minimized in mainstream historical narratives, was as cruel and calculated as other infamous genocides, such as those in Turkey and Germany. However, the American version of genocide was uniquely characterized by government encouragement and support for individual actions rather than direct military campaigns. For the most part, any direct military intervention was primarily intended to assist and protect non-Native Americans expropriating Native American land for their own economic advantage. This decentralized approach allowed private citizens to perpetrate unimaginable horrors for personal gain, with tacit approval from the state. Forgotten Stories and Lessons Unlearned Today, countless books documenting the horrors of this genocide gather dust on library shelves, unread and unacknowledged. The cruelty of this early form of American expansion—akin to "Lebensraum"—remains a dark and often ignored chapter in history. Unlike the more centralized genocides carried out by governments elsewhere, the American model relied on a chilling combination of individual initiative and state support, making it all the more insidious. This narrative urges us to confront the uncomfortable truths of history, honoring the humanity shown by those like the Native Americans in Eliza Donner’s story and reckoning with the legacy of those who betrayed such kindness with violence and oppression. The expedition of the Donner party and its tragic fate, by Eliza P. Donner Houghton http://www.loc.gov/resource/calbk.187 Black son of the Miwok by Jack Dorrows University of New Mexico Press 2000 — tells the story of how the last six Miwok people living in Murphy’s California in the 1920s died mostly horribly and at the hands of the citizens of that town. Eye of the Bear by Naida West, Bridgehouse Books. River of Ret Gold by Naida West, Bridgehouse Books Rest for the Wicked by Naida West, Bridgehouse Books California Gold Trilogy by Naida West, Bridgehouse Books A Time of Little Choice, The Disintegration of Tribal Culture in the San Francisco Bay Area 1769-1810 by Randall Milliken, Ballena Press 1995.
- — Indians 101: Paiute spirituality
- at 9/9/25 8:15amThe Paiute homelands were in a high desert area known as the Great Basin. The designation Paiute does not define a single politically unified tribe, but numerous small bands which share common cultural features, including language and spiritual ceremonies. The various bands were often tied together through kinship brought about by intermarriage between the bands. The Paiutes are generally divided into three distinct groups: (1) the Northern Paiute whose traditional territory included much of Nevada and Oregon; (2) the Owens Valley Paiute, who lived just east of what is now Yosemite National Park; and (3) the Southern Paiute whose territory included parts of California, southern Nevada, and southern Utah. Like hunting and gathering people throughout the world, Paiute religion is based on animism: a religious view that sees souls in all things. These souls provide animism—life—in all things. For animists, all things are alive and have souls. It is not just animate beings such as plants and animals which have souls, but also inanimate features--including specific geological features, such as hills, mountains, rock formations, springs, rivers, and lakes, as well as weather phenomena such as clouds and lightning, and astronomical elements including the stars, moon, and sun. This means that humans can communicate with them. More importantly, it also means that these other living things can talk to humans. The Paiute worldview perceives all physical features and elements of the world as being spiritually alive. These spiritual beings have a power—puhá—which controls the world and thus impacts the fate of human beings. Paiute spirituality was traditionally based on the acquisition of power through visions and dreams in which these spiritual beings would appear. Ceremonies As with other tribes, ceremonies were an important part of Paiute spirituality. In his chapter in North American Indians in Historical Perspective, anthropologist Marvin Opler writes: “Supernaturalism centered in curing rituals to maintain life, vigor, and mobility, and also in ceremonies at birth, puberty, and death, the events of natural biological significance.” Among the Paiutes, for a person to become a healer—often called a doctor—they would have to have received a special spiritual blessing. In her book The Ghost Dance: Ethnohistory and Revitalization, anthropologist Alice Beck Kehoe writes: “Doctors gifted to heal the sick had bouts of illness before realizing that they were being called by a spirit to master the disease. These doctors safeguarded their hard-won mastery over an illness by obeying the spirit’s warning to follow certain practices or precautions, such as bathing at dawn or avoiding salt, and prayed and made small offerings to express their gratitude for the spirit’s aid.” Just as healing doctors acquired spiritual aid to master illness, there were also Paiute weather doctors who acquired spiritual aid to control the weather. These weather doctors controlled storms and winds; they could make rain, snow, or drought. Among the Paiutes, dancing in a circle is a way of opening the dancers to spiritual influence. By dancing along the path of the sun—clockwise to the left—the dancers symbolize the fact that the community lives through the circle of days. The Round Dance is both a ceremonial and social dance. The dance is often associated with prayers for health, for the welfare of the people, fish, and animals, and for the return of fish and other foods. In their book The Encyclopedia of Native American Religions, Arlene Hirschfelder and Paulette Molin report: “One form consisted of alternating male and female participants who formed a circle around a center tree or post. Facing inward, they locked arms or fingers and danced in a clockwise movement. The dance was sometimes held for several nights in succession.” Among the Northern Paiute the Round Dance was traditionally performed prior to the fishing season in May, the jackrabbit communal drives in November, and the pine nut harvests in the fall. In his book Corbett Mack: The Life of a Northern Paiute, Michael Hittman (1996a: 279) writes that the Round Dance is performed by: “Northern Paiute men and women who gathered from far and wide, painting their faces and dancing till morning around a center pole to the instrumentless singing of ritual officiants.” In his entry on the Northern Paiute in the Encyclopedia of North American Indians, Michael Hittman reports: “Round Dance ceremonies affirmed social unity after months of separation, and concentrated participants’ energies toward the subsistence tasks ahead.” According to oral tradition, the Round Dance existed in the mythic past when Coyote ruled the world. It continues to be performed. One Paiute round dance that spread to other tribes in the Great Basin and California was the short-lived 1869-1870 Ghost Dance. This ceremony originated from a vision which empowered the Paiute healer Wodziwob (Gray Hair; also known to non-Indians as Fish Lake Joe) to lead the souls of those who had died in previous months back to their mourning families. Note: Wodziwob’s Ghost Dance should not be confused with Wovoka’s Ghost Dance which started 20 years later. In the Ghost Dance Ceremony, people painted themselves and danced the traditional round dance. In this dance men, women, and children joined in alternating circles of males and female dancing to the left with fingers interlocked with the dancers on each side. As the dancers stopped to rest, Wodziwob would fall into a trance. When he returned, he would report that he had journeyed to the land of the dead, he had seen the souls of the dead happy in their new land, and that he had extracted promises from them to return to their loved ones in perhaps three or four years. He would also bring back messages from departed relatives. The dance was performed for at least five nights in succession. The dancers decorated themselves with red, black, and white paint. During the dance, some of the dancers would receive visions giving them new songs and ultimately would restore Indian resources. The new dance quickly spread to the northern California tribes. Sweat Lodge Most, but not all, American Indian cultures use the sweat lodge, sweat house, or sweat bath. Inside a simple dome-shaped structure, water is poured over heated rocks to produce steam. Sitting in total darkness, the participants are purified. The sweat lodge was, and still is, an important part of Paiute spiritual life. Writing about the Owens Valley Paiute, Julian Steward, in his 1938 Smithsonian Institution paper Pantubiji’ an Owens Valley Paiute, reports: “Band unity was somewhat expressed in and heightened by use of a communal sweat house.” Death Among the Southern Paiutes, the deceased were quickly buried under rocks or cremated. Mentioning the name of a dead person was avoided. At funerals and memorials, the Southern Paiutes sing Salt Songs to help the deceased with their journey. According to Philip Klasky and Melissa Nelson, in an article in News from Native California, the Salt Songs “…describe the sacred journey of the Salt Song Trail, a path from the vermillion cliffs of the Colorado Plateau through the high desert to the spectacular California coast and then through the mountains, sand deserts, palm oases, and the Colorado River back to the high plateau.” The primary Paiute funeral or death ceremony was the Mourning Ceremony or Cry. This ceremony was held from three months to a year after the death of a relative. During this ceremony a number of items would be destroyed: buckskins, eagle feathers, rabbit skin blankets, nets, baskets, and weapons. In their chapter in the Handbook of North American Indians, Volume 11: Great Basin, Isabel Kelly and Catherine Fowler report: “The outlay for food and goods was enormous, hence such ceremonies were infrequent.” Relatives gave the ceremony so that they could sleep and eat well. Among the Owens Valley Paiutes, the Mourning Ceremony was usually held in the fall. During the ceremony, mourners’ grief was symbolically washed away. All of the dead from the previous year were commemorated by burning their personal articles Among the Southern Paiutes, the Mourning Ceremony would be held at the conclusion of the three or four dayslong Fall Festival which would bring together several villages. More about American Indian religions Indians 101: A very short overview of Mandan religion Indians 101: A very short overview of Ho-Chunk (Winnebago) religion Indians 301: A Yavapai messiah Indians 101: Tribal medicine bundles among Northern Plains tribes Indians 101: Traditional Shawnee religion Indians 201: Peyote and the Native American Church Indians 201: Eschiti, Comanche medicineman Indians 201: The Omaha Venerable Man
- — Tribes, Enviros and Delta Advocates Rally For Delta As Governor Pushes Delta Tunnel, Bad CEQA bills
- at 9/7/25 9:48amSacramento, Calif — Tribal leaders, environmental justice advocates, environmental groups and Delta farmers rallied for the imperiled Sacramento-San Joaquin River Delta at West Steps of the State Capitol on the refreshingly cool morning of Friday, Sept. 4. As they held signs proclaiming “Pro Delta Means No Tunnel” and “Stop the $100 Billion Delta Tunnel,” they called on lawmakers to defend California’s water rights, environmental protections, and public due process as Governor Gavin Newsom and legislative leaders attempt to pass environmentally destructive trailer bills that would facilitate the diversion of more Delta water to Big Ag and south of the Delta water agencies. The rally followed a day of advocacy where dozens of advocates from Tribes, Delta communities, environmental justice groups, fishing groups, and conservation organizations held more than 100 meetings at the State Capitol to express their collective opposition to the Delta Conveyance Project and Water Quality Plan CEQA Exemption trailer bills, according to Restore the Delta. Advocates expect the reintroduction of Delta Tunnel trailer bills to be imminent as the deadlines to introduce bill language on Sept. 8 and the end of session September 12 draw near. Groups remain committed to opposing what they see as an ”alarming push to override public participation in order to prioritize special water and agricultural interests.” Barbara Barrigan-Parrilla, Executive Director of Restore the Delta, moderated the event. Malissa Tayaba, the Vice-Chair of the Shingle Springs Band of Miwok Indians and Director of Traditional Ecological Knowledge, provided the welcome and opening comments, exposing how the proponents of the Delta Tunnel were trying to coopt the language of a bill they sponsored. “My tribe was displaced from our ancestral villages along the Sacramento River and Delta waterways, but we have not and will not abandon our role as guardians of the water,” said Tayaba. “For the past two years, we have sponsored legislation to give tribal water uses the same legal protections as other water uses in the state. Each year our bill was held due to unreasonable fiscal estimates.” “However, a few days ago we learned that proponents of the Delta Conveyance Project were trying to co-opt our bill language to gain support for the trailer bills the Governor has been pushing since May,” she stated. Then she set the record straight. “We are vehemently opposed to the trailer bills and categorically reject any attempt to use our bill language in any deal,” she said. “Anyone claiming that we would support either trailer bill if our bill advances is lying. Passage of either trailer bill would undermine our ability to maintain our cultural traditions and sovereignty.” “The CEQA trailer bill would eliminate the opportunity for analysis and review of tribal cultural impacts in water quality control plans -- it is an erasure of the commitments the Governor and the legislature have made to repair relationships with California tribes. CEQA is a critical element to inform policy choices regarding Bay-Delta management. Without CEQA analysis, much of the Delta Reform Act becomes meaningless,” Tayaba said. “We urge the legislature to stand with us against these proposals to fast-track a destructive Delta tunnel and deregulate the Bay-Delta Plan. Our people and our region are not a sacrifice zone. We will continue to speak out to protect and maintain our culture,” Tayaba concluded. Gary Mulcahy, Government Liaison with the Winnemem Wintu Tribe, pointed out how the Delta Tunnel would benefit only corporate agribusiness interests and big water agencies. “There is nothing about the Delta Tunnel Project that significantly benefits anyone except Big Ag and south of the Delta water agencies, while putting endangered species, tribal cultural resources, and disadvantaged communities and the viability of the S.F Bay-Delta itself at risk. CEQA exemptions continue to attempt to erase Tribes from water governance,” said Mulcahy, who referred to Governor Newsom as “Donald Newsom” for pushing Trump-like water policies. “California water policy sucks,” Mulcahy summed up. “It’s not just about the Delta Tunnel. It’s all about taking water from the north and sending it south.” Keiko Merz, Policy Director of Friends of the River, spoke next, discussing the long history of the attempts by politicians to build a tunnel that would divert even more water from Delta. “For half a century, politicians have tried to repackage the Delta Tunnel as the solution to our water challenges,” said Merz. “From the peripheral canal to WaterFix and now this tunnel, every version has been defeated not by accident, but because Californians know a bad deal when they see it. Now instead of listening, the Governor is trying to take away our tools to say no by gutting CEQA and cutting the public out of the process.” “Californians deserve better than political shortcuts and backroom deals. These trailer bills are an attempt to silence the public, sideline science and push and push through bad ides that the people of California have rejected time and time again,” she continued. “The Water Quality Control Plan exemption would undermine the protections that keep rivers flowing into the Bay-Delta estuary. It is designed to weaken protections because that’s the only way to move bad policy forward,” she stated. “The legislature needs to resist efforts by Governor Newsom and special interests that would fast track boondoggles like the Delta Tunnel, and rob citizens of the chance to ensure that new projects actually solve our economic and environmental challenges,” Mertz concluded. Tribes, environmental groups, fishing communities, and Delta residents said they remain united in opposition, warning that the Tunnel would devastate the region’s ecosystem, displace communities, and undermine both economic and cultural livelihoods at the time that Bay-Delta is in its biggest ever ecological crisis. Commercial salmon fishing has been closed for the past three years, due to the collapse of the Sacramento River and Klamath River fall-run Chinook salmon populations. The Delta Smelt, once the most abundant fish on the Delta, is functionally extinct in the wild, due to massive water exports from the estuary, pollution and other factors. Participants noted that the Delta is home to 4 million people and supports a $7 billion annual economy, including $5 billion in agriculture, $1.5 billion in commercial salmon fishing, and $780 million in recreation. At the rally, speakers highlighted the urgent need to revitalize the ecosystem and protect Delta communities and Tribes as the path forward for true climate resilience and prosperity. “The outcry from Delta communities, Tribes, and local elected officials is clear: attempting to push the Delta Tunnel project through the legislature at the last minute would be an effort to bypass public due process,” said Cintia Cortez, Policy Program Manager at Restore the Delta. “Organizations and Tribes are ready to push back against any attempts to fast track proposals that would be detrimental to Delta communities, ecosystems, and California’s water future.” “California cannot afford to backslide, and to see the Newsom Administration propose to do so through profoundly disappointing budget trailer bills sets the course for disaster in the Bay-Delta Estuary,” said Defenders of Wildlife Water Policy Advisor Ashley Overhouse. “If these legislative proposals become law, environmental reviews are off the table in an already overallocated water system with decades of outdated quality standards. We ask the Legislature to reject these unlawful proposals and stand up for our state's natural heritage, our wildlife and our communities.” Bob Wright, lawyer for Sierra Club California and other groups, and Jason Foster, Delta advocate, also spoke at the rally. In addition, representatives of the farming community participated in the event. “Members of our farm community with us today are the grown children of Delta farm leaders who beat back the peripheral canal in 1981. Yes, Californians voted down this idea 40 years ago, but that state does not believe that it has to listen to the will of the people,” Barbara Barrigan-Parrilla said. “We have had enough. Our collective anger is righteous and historical. And because of what has been done this summer through the repeated bullying, manipulation, and outright lies put forward by those leading the water system - well, let's just say they have ignited the beginning of a water revolution in California," Barrigan-Parrilla concluded.
- — Delta Tunnel Update: Rally for the Delta Friday, Imperial Irrigation District Backs Tunnel
- at 9/5/25 6:54amThis is a really busy week in the battle to stop Governor Gavin Newsom’s Delta Tunnel, an environmentally destructive project that would hasten the extinction of Delta and longfin smelt, Sacramento River spring and winter-run Chinook salmon, green sturgeon and other fish species. First, there is a “Rally for the Delta” by a coalition of environmental groups, Tribes, fishing organizations and Southern California ratepayers against the Delta Tunnel tomorrow from 10:30 a.m. to noon at the West Steps of the State Capitol in Sacramento that everybody opposed to the project is urged to attend. “Special interest groups are ramping up their lobbying at the State Capitol, pushing legislators to back the Delta Conveyance Project,” according to an action alert from Restore the Delta. “But we know the truth: the Delta Tunnel would devastate our environment, displace communities, and damage our local economy.” When: Friday, September 5, 2025, from 10:30 AM to 12 PM Where: Sacramento State Capitol, West Steps, 1315 10th Street, Sacramento, CA 95814 RSVP: https://bit.ly/477COJx What to Bring: We recommend wearing a hat, applying sunscreen, wearing cool clothing, and bringing a reusable water bottle to stay hydrated. Feel free to make a sign to show your opposition to the Delta Tunnel! Second, the group is urging everybody to call your local legislators: Call your elected state representatives and tell them that you oppose any and all trailer bills regarding CEQA exemptions for the Bay-Delta Plan (that's water for the tunnel) and all water basin planning: for the Delta tunnel itself for unlimited bonding authority for the Department of Water Resources Tell them you expect regular due process for impacted Delta parties in the courts You expect proper financial oversight of DWR And tell them to no longer cut deals; they need to kill all Delta trailer bills Go here to find your legislators: https://findyourrep.legislature.ca.gov Third, a broad coalition of environmental justice organizations, Tribes, Delta advocates, and taxpayer groups today sent a letter to the California Leadership — President Pro Tem McGuire, Speaker Rivas, Senator Wiener, Assemblymember Gabriel, and Members of the Budget Committees — urging them to reject Governor Newsom’s proposed Delta Conveyance Project (DCP) and Water Quality Control Plan CEQA Exemption trailer bills, according to a statement from Restore the Delta. The letter, signed by 40 organizations, warns that the trailer bills would: “Bypass CEQA to push forward the outdated Bay-Delta Plan without full environmental review. “Override judicial oversight and hand the Department of Water Resources (DWR) unlimited bond authority for a project estimated to cost between $61 and $116 billion. “Strip landowner protections by weakening constitutional rights to fair compensation. “Silence public participation by restricting the ability of Tribes, Delta residents, and environmental justice communities to protest harmful water diversions.” “These trailer bills are nothing more than a power grab to steamroll Californians and fast-track a multi-billion-dollar boondoggle that voters and courts have already rejected,” said Barbara Barrigan-Parrilla, Executive Director of Restore the Delta. “Governor Newsom is trying to override decades of public opposition, gut environmental protections, and hand a blank check to the Department of Water Resources at the expense of taxpayers, ratepayers, and Delta communities. The Legislature must stand firm in defense of democracy and reject these bills.” Fourth, Governor Gavin Newsom yesterday announced that the Imperial Irrigation Water District is now a backer of the Delta Tunnel. “Yesterday, the nation’s largest irrigation district, the Imperial Irrigation District, announced a significant endorsement of the Governor’s proposal to fast-track the Delta Conveyance Project, a plan to modernize the State Water Project and secure water supplies for seven out of ten Californians,” the Governor’s Office stated in a press release. “The IID Board of Directors adopted a resolution this week in support of the project. This endorsement is notable as the district receives no water from the State Water Project, but underscores the importance of preparing for water scarcity and acknowledging that improving the state’s water systems benefits all users,” the release said. However, I must point out here that the Imperial Irrigation District, which receives water from the Colorado River, is not the “nation’s largest water district,” as the release states. Here are the actual facts: The largest irrigation district in the nation, based on irrigable acres, is the Westlands Water District, located on the west side of the San Joaquin Valley. It provides water primarily to farms in an area of approximately 614,000 acres in Fresno County and Kings County. On the other hand, the 2020 total area receiving water for agribusiness municipal, industrial and other uses in the Imperial Irrigation District is 520,347 acres: https://www.iid.com/water/about-iid-water. Fifth, in a powerful op-ed in Maven’s Notebook, Regina Cuellar, Chairwoman of the Shingle Springs Band of Miwok Indians, calls out California’s failure to recognize tribal beneficial water uses like fishing, plant gathering, and ceremonial practices. “For over 50 years, California law and regulations have designated beneficial water uses that require water quality protection. However, tribal water uses have never been included, which is why our tribe, the Shingle Springs Band of Miwok Indians, has authored legislation to mandate designation and protection of tribal beneficial water uses, such as water-based ceremonies, plant collection, and fishing. We have also been outspoken opponents of the proposed Delta Conveyance Project (DCP) and Voluntary Agreements (deceptively branded as the Healthy Rivers and Landscapes program), which would deprive our rivers and Delta of freshwater flows necessary to sustain our cultural practices. Our tribal water uses can only be realized if we improve the flows in our rivers and Delta ecosystem. “Last week we were alarmed to learn that DCP proponents are trying to appropriate language from our bill (AB 362) and merge it into trailer bills aiming to fast-track the DCP and Voluntary Agreements. We are not fooled by this cynical maneuver; and we call upon the legislature to reject these trailer bills just as it did in June when Governor Newsom tried to pass them as part of the state budget.” Read the full opinion piece here. Sixth, the Department of Water Resources (DWR) continues to falsely claim that the Dekta Tunnel will not increase water deliveries from the Delta: water.ca.gov/… In their “Myths and Facts About the Delta Conveyance Project” DWR states: MYTH: DWR intends to increase deliveries through the Delta from current levels, even during droughts. FACT: What this myth conveniently omits is that the State Water Project is facing a reduction in delivery capability and supply reliability by as much as 23% over the next 20 years. We will lose much more over the life of the system due to climate change, sea level rise, and wild swings in precipitation patterns. The purpose of the Delta Conveyance Project is to minimize these future losses and protect reliability for 27 million Californians. State Water Project deliveries have declined, and will continue to decline, yet with the DCP the declines will be lessened and all Delta water quality and fishery protections will continue to be sustained. To call this an “increase” is simply untrue and misleading. However, the testimony of DWR engineer Amardeep Singh before the State Water Resources Control Board reveals that the Delta Conveyance Project (DCP) will increase water deliveries from the Delta for the State Water Project (SWP) by 22%. “DCP operation will not decrease water supply for Central Valley Project (CVP) contractors and will increase water supply for SWP Table A contractors by 22 percent,” he states on page 2 of his testimony. Then on page 20 of his testimony, Singh again clearly states, “Finally, DCP operation will not decrease water supply for CVP contractors and will increase water supply for SWP Table A contractors by 22 percent.” Moreover, during drought periods when fish are already strained by low flows and high temperatures, the DCP would increase deliveries by 24%: static1.squarespace.com/… That’s why fishing groups, Tribes, environmental justice organizations and conservation groups are now calling on Governor Newsom and the Legislature to reject the Delta Conveyance Project, along with the voluntary agreements.
- — Indians 101: The Animal People (museum exhibit)
- at 9/4/25 8:15amThe Tlingit are an Alaska Native people whose aboriginal homelands stretched along the Pacific coast for more than 400 miles. The Northwest Museum of Arts and Culture in Spokane, Washington had a special exhibition, Raven and the Box of Daylight, featuring the work of Tlingit glass artist Preston Singeltary. Singletary works in the medium of glass, and his works reflect the cultural heritage of Tlingit sculpture. According to MAC: “Primarily known for his celebration of Tlingit art and design, Singletary explores new ways of working with glass inspired by Tlingit design principles. Tlingit objects were traditionally used to show wealth and tell stories by representing elements of the natural world, as well as the histories of individual families.” According to MAC: “Raven and the Box of Daylight is the Tlingit story of Raven and his transformation of the world—bringing light to people via the stars, moon, and sun. This story holds great significance for the Tlingit people. The exhibition features a dynamic combination of artwork, storytelling, and encounter, where the Tlingit story unfolds.” According to the Story: “As the stars fill the sky and as the moon takes its place, light begins to fill the earth. When the sun takefs its place in the sky, bringing daylight to the world, it is frightening to all those who have been in darkness. The people are able to see the world around them for the first time and are startled. Those wearing animal regalia run to the wood and become The Animal People. Those wearing bird regalia jump into the sky and become The Winged People. Those wearing water animal regalia become The Water People. Those who remain strong (and stubborn) become Human People.” Shown below are The Animal People. Gooch Sháa (Wolf Woman) Made in 2018; blown and sand-carved glass Yats’eenéit Sháa (Bear Woman) Made in 2017; blown and sand-carved glass Note: These photographs were taken on July 11, 2025. More Northwest Coast Indian art Indians 101: The Human People (museum exhibition) Indians 101: Rattles Inside the Clan House (museum exhibition) Indians 101: Raven Along the Nass River (museum exhibition) Indians 101: Tlingit Copper and Raven Transformation Mask (photo diary) Indians 101: Baskets Inside the Clan House (museum exhibition) Indians 101: Tlingit clan hats (photo diary) Indians 101: Northwest Coast House Panels (Photo Diary) Indians 101: Northwest Coast Masks (Photo Diary)
- — Indians 101: American Indians and Christian missionaries 200 years ago, 1825
- at 9/2/25 8:15amFollowing the arrival of early European explorers and fur traders came the Christian missionaries—both Catholic and Protestant—eager to harvest new souls for their religions. The missionaries tended to view the traditional Indian religions as either non-existent or as a form of devil worship. Father Lawrence Palladino, in 1922 book Indian and White in the Northwest: A History of Catholicity in Montana 1831 to 1891, writes: “The Indian, before the advent of the whites, was a wild creature, steeped in moral and material barbarism.” In their book Renegade Tribe: The Palouse Indians and the Invasion of the Inland Pacific Northwest, Clifford Trafzer and Richard Scheuerman report: “Many whites considered Indian culture backward, indeed, savage, and the missionaries worked to destroy those elements of Indian society which they considered to be primitive, replacing them with the Christian, white culture of nineteenth century America.” One of the barriers to conversion was language. Only a few missionaries became fluent in the Indian languages, and they generally found that Indian languages were not suited for describing Christian concepts. In his book Plateau Indians and the Quest for Spiritual Power, 1700-1850, historian Larry Cebula writes: “The Catholics, like the Protestants, found the native languages ill-suited to the expression of Christian doctrine.” In some instances, the missionaries used pidgin languages—languages with reduced vocabulary which were intended as trade languages and not well-suited for abstract spiritual concepts. Many missionaries felt that for the Indians to understand Christian concepts they must first learn English. Thus, one of the efforts of the missionaries was to teach English and to discourage the use of Native languages. There were major differences in the missionary approaches of the Catholics and the Protestants. In Catholicism, the priests interpreted the Bible and administered sacraments appropriate for an oral society. Converts were not required to be able to read. The focus was on baptism with the idea that instruction and confirmation of belief would follow at a later time. Writing about the Jesuit priests among the Blackfoot, Howard Harrod, in his book Mission Among the Blackfeet, reports: “They felt they were involved in a world created by God but fallen under the power of Satan.” On the other hand, the Protestant missionaries felt that no salvation was possible without a clear understanding of the gospels. In his book Bringing Indians to the Book, Albert Furtwangler writes: “The Indians could not attain this understanding because they had no conceptions of law, penalty, justice, faith, or covenant, and there was no way to explain or impart these ideas to them.” Since Christianity is based on the written word, one of the tasks of the Protestant missionaries was to teach the Indians to be able to read, preferably in English. Albert Furtwangler writes: “This work necessarily meant breaking apart the old bonds of voices, customs, and rituals, and introducing authoritative bits of paper to take the place of living speakers, singers, kinsmen, and elders.” In converting the Indians to Christianity, the missionaries sought to change, if not destroy, Indian cultures. Albert Furtwangler writes: “The missionaries taught the lines of the Bible, songs, and forms of regular prayer and practice. They exhorted new practices and vigorously opposed such sins and abuses as gambling, drinking, slave holding, and shamanism. They taught new skills, such as farming and carpentry with modern tools.” Briefly described below are a few of the Christian missionary activities of 200 years ago, 1825. Hudson’s Bay Company In Washington, Governor George Simpson of the Hudson’s Bay Company (HBC) was besieged by Indians seeking Christianity. At Fort Okanagon he spoke with a Thompson chief who asked for a missionary. A few days later, a delegation of Flathead, Spokan, and Kootenai asked for a missionary. This delegation was followed by two Nez Perce chiefs who were asking about Christianity. In response to the perceived interest in Christianity, Governor George Simpson conceived the idea of selecting some Indian boys from the Columbia River tribes and sending them east to the Anglican mission school at Red River in Manitoba to be educated. His idea was that these boys could help in “civilizing” the tribes upon their return. Two teenage Indian boys – one from the Spokan tribe in Washington and the other from the Kootenai tribe in Idaho – were sent to the Red River School. The boys were renamed Kootenai Pelly and Spokan Garry. The name “Garry” was taken from the name of one of the directors of the Hudson’s Bay Company and the name “Pelly” from one of its governors. At the school, the boys were taught to read and write both English and French. Note: while some people, particularly the Christian missionaries, viewed the Plateau interest in Christianity as a desire to adopt all of the religion, the Plateau Indians were not seeking to replace their traditional religions, but rather to incorporate into them those parts of Christianity which would give them greater power. Ottawas The homeland of the Algonquian-speaking Ottawas was in the northern reaches of Lake Huron. In his book The Indian Heritage of America, Alvin Josephy writes: “The Ottawas were noted wanderers who travelled long distances to hunt, trade, and make war. Although they maintained gardens of corn, they were principally as far-ranging intertribal traders, and middlemen who brought roots, tobacco, cornmeal, herbs, furs, and skins from one tribe and exchanged with another. The name Ottawa itself meant ‘to trade.’” In 1825, the Catholics reestablished their mission in the Arbre Croche area of Michigan at the request of the Ottawas. In their chapter in the Handbook of North American Indians Volume 15: Northeast, Johanna Feest and Christian Feest report: “The mission not only succeeded in the formal conversion of a majority of the Indians there but also helped to make the villages of Arbre Croche a frequently quoted model for successful acculturation.” Also in 1825, the Baptists established a mission for the Ottawas near Grand Rapids, Michigan. More American Indian histories from 200 years ago Indians 101: Creek Indians 200 years ago, 1825 Indians 101: American Indian fur trade 200 years ago, 1825 Indians 101: Cherokee Indians 200 years ago, 1825 Indians 101: American Indian treaties 200 years ago, 1825 Indians 101: American Indian tribes 200 years ago, 1825 Indians 101: Attempt at Shawnee removal 200 years ago, 1825 Indians 101: American Indians and Mexico 200 years ago, 1825 Indians 101: American Indians and the federal government 200 years ago, 1825
- — Indians 101: The Human People (museum exhibition)
- at 8/28/25 8:15amThe Tlingit are an Alaska Native people whose aboriginal homelands stretched along the Pacific coast for more than 400 miles. The Northwest Museum of Arts and Culture in Spokane, Washington had a special exhibition, Raven and the Box of Daylight, featuring the work of Tlingit glass artist Preston Singeltary. Singletary works in the medium of glass, and his works reflect the cultural heritage of Tlingit sculpture. According to MAC: “Primarily known for his celebration of Tlingit art and design, Singletary explores new ways of working with glass inspired by Tlingit design principles. Tlingit objects were traditionally used to show wealth and tell stories by representing elements of the natural world, as well as the histories of individual families.” According to MAC: “Raven and the Box of Daylight is the Tlingit story of Raven and his transformation of the world—bringing light to people via the stars, moon, and sun. This story holds great significance for the Tlingit people. The exhibition features a dynamic combination of artwork, storytelling, and encounter, where the Tlingit story unfolds.” According to the Story: “As the stars fill the sky and as the moon takes its place, light begins to fill the earth. When the sun takefs its place in the sky, bringing daylight to the world, it is frightening to all those who have been in darkness. The people are able to see the world around them for the first time and are startled. Those wearing animal regalia run to the wood and become The Animal People. Those wearing bird regalia jump into the sky and become The Winged People. Those wearing water animal regalia become The Water People. Those who remain strong (and stubborn) become Human People.” Shown below are the Human People. Lindít (Human) Made in 2017; blown and sand-carved glass X’éigaa Káa (Warrior) Made in 2017; blown and sand-carved glass Wé Káa Shakée.át A Yéi Aawa.oo (Man with Shukeeyut) Made in 2018; blown and sand-carved glass, glass inlay, ermine fur Note: These photographs were taken on July 11, 2025. More Northwest Coast art Indians 101: Rattles Inside the Clan House (museum exhibition) Indians 101: Raven Along the Nass River (museum exhibition) Indians 101: Tlingit Copper and Raven Transformation Mask (photo diary) Indians 101: Baskets Inside the Clan House (museum exhibition) Indians 101: Carved screen with Haida stories (museum exhibition) Indians 101: Northwest Coast orcas and people (museum exhibits) Indians 101: Killer Whale Potlatch Feast Bowl (museum exhibit) Indians 101: Northwest Coast Carvings (Photo Diary)
- — Books for Collectors & Fans of Native American Arts and Crafts.
- at 8/26/25 3:39pmThis week I'll share some of my favorites from my collection of books about Native American arts. All of these are from my personal bookshelf; I haven't included anything that I don't own and have not read. My collection of books focuses mainly on the works of Indigenous Peoples of the American Southwest, since that's my area of greatest interest. Some of the older titles (1970s to 1990s) may be out of print, but still available from used book sellers, which is how I got several of mine. Some of my older books were withdrawn library books purchased at book sales at local libraries. Older titles may contain outdated information about price points, otherwise they are still valid and useful. Some of the more recent titles may also be available as digital downloads. The sampling I offer here represents about half of my collection of books about Native American arts. They're the ones I like best and would recommend to a friend. ••• Books by organizations promoting Native American arts and culture- Left, Collecting Authentic Indian Arts & Crafts. Right, A Measure Of Excellence. Collecting Authentic Indian Arts & Crafts is a collaboration between the Indian Arts & Crafts Association and Council For Indigenous Arts & Culture. They are organizations dedicated to the promotion and preservation of the culture, arts, and history of North American Indians. This book features interviews with artists, full color photographs, information and tips for collectors, and additional resources and recommended reading. 127 pages, published by Book Publishing Company, 1999. A Measure Of Excellence is a catalog of award winning art from all categories and classes presented at the 1991 Inter-Tribal Indian Ceremonial in Gallup, New Mexico. Full color photographs and artist bios. Jewelry and flatware, pottery, weaving, baskets, paintings, sandpaintings, and sculpture. Many very famous artists are represented. 95 pages, published by the Inter-Tribal Indian Ceremonial Association, 1991. Museum exhibit books- Left, Glittering World: Navajo Jewelry of the Yazzie Family. Right, Southwest Indian Silver From The Doneghy Collection. These two are such favorites of mine. I just love them! Both were published in conjunction with exhibits in their respective museums. Glittering World is a gorgeous exploration of the creations of an exceptionally talented family of Navajo jewellers, the Yazzies- their stories, collective history, and the land they inhabit. Lavishly illustrated with full color photographs of the items in the exhibit and the artists at work. Interviews with the artists and detailed descriptions of the individual items. By Lois Sherr Dubin, 272 pages, published by the National Museum of the American Indian/Smithsonian Books, 2014. The Doneghy Collection is made up of over 800 pieces of Navajo and Zuni silver dating from the 19th to mid 20th centuries. They were collected over a period of fifty years by Virginia Doneghy, an adventurous librarian in Minnesota who traveled many times to New Mexico. Southwest Indian Silver From The Doneghy Collection showcases 300 pieces from that collection, along with historical photos I've never seen anywhere else. Mostly black and white photography, some color plates, and historical background on the pieces shown. Edited by Louise Lincoln, 189 pages, published by The Minneapolis Institute of Arts, 1982. Books exploring the cultural context of turquoise in Native American jewelry and art- Left, Skystone And Silver. Right, Turquoise, Water, Sky. Two more of my very favorite books. Like Glittering World and The Doneghy Collection, these two hit my sweet spot, the perfect balance of engaging text, useful information, and beautiful photography. Skystone And Silver, The Collector's Book of Southwest Indian Jewelry covers the history and cultures of the Native American tribes of the Southwest, the introduction of silversmithing to those tribes, and the ways in which they made it their own. The history of White traders and collectors and their sometimes cooperative, sometimes contentious relationships with the people whose art they coveted; interviews with important and innovative Native American artists; interviews with trader families who've been selling the work of those artists for generations; and the reasons for buying only genuine Indian made jewelry are discussed at length. Color and black and white photography, and an extensive glossary. This book is a product of the seventies, and definitely reflects the style and esthetics of that time. By Carl Rosnek and Joseph Stacey, 166 pages, published by Prentice-Hall, Inc, 1976. Turquoise, Water, Sky: Meaning and Beauty in Southwest Native Arts focuses on the ceremonial, religious uses of turquoise and the decorative, secular uses of it by Native Americans throughout history. The ways in which it was used by the early ancestral peoples, and by their present day descendants, including the Pueblo, Zuni, Navajo, and Hopi are discussed. Interviews with many contemporary artists, lush color photography and some historical photos, and a helpful glossary round it out. A standout on it's own, this book is a product of the 21st century, and is in my opinion also a valuable companion/counterpoint to Skystone And Silver. By Maxine E. McBrinn and Ross E. Altshuler, 175 pages, published by Museum of New Mexico Press, 2015. Books with information on artists hallmarks- Left, Reassessing Hallmarks of Native Southwest Jewelry. Right, Hallmarks Of The Southwest. Both of these books take a deep dive into the various markings used by Native American silversmiths and jewellers in the Southwest to sign their work. Reassessing Hallmarks of Native Southwest Jewelry includes artist bios, color photographs, and information about the history of traders, guilds, schools, and government agencies working with the artists, mostly pre-1970s. Hallmarks Of The Southwest includes some photography, some brief artist bios, and lots of diagrams of the signatures and hallmarks used up to the time of publication. Both have been very helpful for me in deciphering makers marks and identifying artists whose works I have in my collection, as the vast majority of my collection is comprised of older pieces. Reassessing Hallmarks of Native Southwest Jewelry by Pat & Kim Messier, 144 pages, Schiffer Publishing 2014. Hallmarks Of The Southwest by Barton Wright, 271 pages, Schiffer Publishing 1998 & 2000. Books focusing on the Hopi tribe- Good sources for accurate basic information and color photographs of art made by members of the Hopi tribe. Hopi Silver offers an overview of the history, tools, hallmarks, and artistic traditions of the silversmiths of the Hopi tribe. Color and black and white photography, extensive lists of hallmarks used, and an explanation of the distinctive Hopi overlay jewelry. By Margaret Nickelson Wright, 147 pages, University of New Mexico Press 1982, 1989. Treasures of the Hopi is one of a series highlighting the arts of different Indian tribes. This volume covers jewelry, kachinas (katsinam), baskets, paintings, textiles, and pottery created by Hopi artists past and present. Full color photographs throughout. By Theda Bassman, 105 pages, Northland Publishing 1997. Hopi Kachinas focuses entirely on Hopi kachina (katsina) dolls. Their history, various categories, how they are made and how they are used both within and outside of their culture. Color photographs and detailed descriptions of some of the best-known and most popular kachinas. By Barton Wright, 139 pages, Northland Press Flagstaff, 1977. Books focusing on the Zuni tribe- Good sources for accurate basic information and color photographs of art made by members of the Zuni tribe. Treasures of the Zuni is another from Theda Bassman's series. Full of color photographs and detailed descriptions of pottery, beadwork, jewelry, paintings, kachinas (katsinam), baskets, sculptures, and musical instruments made by members of the Zuni tribe. By Theda Bassman, 107 pages, Northland Publishing, 1996. Zuni: A Village of Silversmiths is about the very long history of jewelry making by Zuni artists, their development of the art of silversmithing, and how that art has evolved into the distinctive works seen today. Interviews with individuals and entire families of artists, mainly color photographs and some historical photos. By James Ostler, Marian Rodee, and Milford Nahonai, 143 pages, Zuni A:Shiwi Publishing, 1996. A Guide to Zuni Fetishes and Carvings, Volume 1 is a short, small book with lots of information and color photographs of animal carvings and the artists who create them. Biographies of four prominent families of Zuni fetish carvers including examples of works created by them. Explanations of the significance of each animal depicted. By Kent McManis, 55 pages, Treasure Chest Books, 1995, 1998. Books focusing on the Navajo (Dine') tribe- Good sources for accurate basic information and color photographs of art made by members of the Navajo (Dine') tribe. Navajo Folk Art features artist interviews and color photographs of a range of works including weavings, pottery, wood carving, jewelry, and secular sandpaintings. Historical photos and photos of very old artworks are included. A glossary of terms and two appendices; one lists the featured artists by name, the other offers a beautiful retelling of the Navajo Creation Story, Dine' Bahane'. By Chuck & Jan Rosenak, 168 pages, Rio Nuevo Publishers, 1994, 2008. Treasures of the Navajo got a mention in my recent diary about Navajo horsehair pottery. Like Navajo Folk Art, this book covers a range of artforms created by Navajo (Dine') artists. Jewelry, pottery, weavings, paintings, sandpaintings, baskets and more are discussed. A brief overview of Navajo history, before and after the European invasion, a glossary of terms, index of artists, and suggested reading are included. Color photographs throughout. By Theda Bassman, 113 pages, Northland Publishing, 1997. Navajo Jewelry focuses entirely on the works of Navajo jewellers. Its history, outside influences, and evolving styles are discussed. Photos and descriptions of various techniques such as lost wax, tufacasting, chiselwork, and stampwork are included. Also included are photos of some very beautiful Navajo gold jewelry, which has grown significantly as it's own category in recent years. By Lois Essary Jacka, 135 pages, Northland Publishing, 1995. Magazines old and new- Left, issues of Arizona Highways from the seventies. Right, the current issue of Native American Art. Arizona Highways has been in publication since 1925; the magazine covers many topics of interest in Arizona, including the Indigenous Peoples living here. The two copies shown above are from 1974 and 1975, are credited with starting the enormous craze for American Indian jewelry in the seventies, and were in so much demand that they went into multiple reprints. Among other topics, this magazine covers many aspects of Native American culture including all forms of art. Native American Art is a bimonthly magazine, website, and podcast for collectors, galleries, and artists. It features works by artists of all tribes in North America. The current issue (shown above) has a special focus on the 2025 Santa Fe Indian Market. Full of artist bios and gorgeous photography. A wonderful resource for seeing the very best of contemporary Native American fine art, jewelry, and fashion. ••• PS- One of my favorite websites to just "window shop" and enjoy gazing at very beautiful things is the online gift shop of the Heard Museum in Phoenix. ••••••• Thank you for reading. This is an open thread, all topics are welcome.
- — Indians 101: American Indians in Mexican Texas, 1821-1836
- at 8/26/25 8:15amTexas was a Mexican province from 1821 when Mexico obtained independence from Spain, until 1836 when Texas became a republic. Briefly described below are some of the events during the Mexican era of 1821-1836. The American Indians in Texas at this time included Indian nations whose homelands were in Texas (such as the Caddos, Comanches, Karankawas, Tonkawas, Lipan Apaches, Wichitas) and Indian refugees who had fled to Spanish and Mexican Texas to escape American oppression (such as the Cherokees, Kickapoos, Shawnees). 1821 In 1821 Mexico gained independence from Spain. In his chapter in the Handbook of North American Indians, Volume 9: Southwest, Marc Simmons reports: “The Treaty of Córdoba, consummating Mexican independence, guaranteed racial equality, preservation of private property, and personal rights. By it all Indians were granted Mexican citizenship and protection of lands held under the Spanish regime.” In the Plan of Iguala which proclaimed independence from Spain, Mexico did away with all legal distinctions regarding Indians and reaffirmed that Indians were citizens of Mexico on an equal basis with non-Indians. According to the Plan: “All the inhabitants of New Spain, without distinction, whether Europeans, Africans or Indians are citizens of the Monarchy, with the rights to be employed in any post, according to merits and virtues.” In his book Cycles of Conquest: The Impact of Spain, Mexico, and the United States on the Indians of the Southwest, 1533-1960, Edward H. Spicer reports: “All Mexican-born persons were to be citizens, and all citizens were guaranteed equal protection in the political life.” In Texas, the new Mexican government permitted immigrant Indians—Indians who had fled from the oppression of the United States—to remain in the territory in lands selected by Cherokee Chief Bowles. The Indians were promised title to the lands they selected. In his book The Kickapoos: Lords of the Middle Border,A.M. Gibson reports: “Encouraged by the friendly attitude of the new rulers of Texas, the confederated Indians flourished.” The Mexicans approached the Comanches to discuss a possible peace. In a conference which included Pisinampe, Parakevitsi, Guonique, and Temanca, the Mexicans explained that the new government was not Spanish, but Mexican. Pisinampe spoke in favor of peace and the council voted to send one of their principal chiefs to negotiate a peace treaty with the Mexicans. The new Mexican government attempted to restore peace with the Lipan Apache. They negotiated a treaty and conferred the rank of lieutenant colonel on Chief Castro (also known as Cuelgas de Castro). 1822 Many Shawnees left Missouri to join the Cherokees and others under the leadership of The Bowl (Chief Bowles) in Texas. The Shawnees, numbering about 1,000 people with 270 warriors, petitioned Mexican authorities for land. The newly formed Mexican government offered a treaty to the Caddos in Texas. Chief Dehahuit indicated that he had no trouble swearing allegiance to the Mexicans, but he could not accept the treaty provisions which required the acceptance of the Catholic faith. According to Dehahuit: “…to accept the Catholic Religion and exclude all others, because one cannot speak their opinions for a people, especially concerning their Religions.” The Cherokees under the leadership of Richard Fields met with the provincial Mexican governor in San Antonio and signed a treaty. Under the treaty, the Cherokees were granted the right to reside in Texas. The Cherokees under the leadership of Richard Fields moved from their settlement near present-day Dallas to a forested area in east Texas north of the Spanish fort of Nacogdoches. The Cherokees moved because of continuing conflicts with the Plains tribes which had resulted in the deaths of nearly one-third of their warriors. The Comanches under the leadership of Pisinampe came to Béxar to negotiate a peace treaty with the Mexicans. Once they agreed upon the terms, a Comanche delegation went to Mexico City to sign the formal treaty. The new treaty called for peace and friendship between the Comanches and Mexico. All prisoners were to be returned, except for those wishing to remain. The Comanches were to trade only at Béxar. A delegation of Comanches led by Guonique were escorted to Mexico City by Mexican troops. The Comanche witnessed the coronation of Agustín Iturbide as Emperor of Mexico. They then signed a formal treaty between the Comanche Nation and the Mexican Empire. In his book The Comanche Empire, historian Pekka Hamalainen writes: “The grandiose title not withstanding, the treaty bespoke Mexico City’s desperate need to reach a settlement with the Comanches, who controlled the balance of power in Mexico’s far northern borderlands.” 1823 In Texas, two special investigators from the Mexican government advised the immediate dispatch of 200 troops to Nacogdoches to stop the trade between the American traders and the Indians. Pekka Hamalainen reports: “The troops never came, and Anglo immigrants and merchants continued to pour into Nacogdoches and Comanchería.” A Karankawa war party attacked group of American settlers who were bringing food supplies by canoe up the Colorado River from the Gulf of Mexico. Two of the Americans were killed and the third, wounded several times, managed to swim to the opposite bank and escape. The same day, American colonist Robert Brotherton encountered the same Karankawa band, and, thinking them to be friendly Tonkawas, he rode toward them. In their book Forgotten Fights: Little-Known Raids and Skirmishes on the Frontier, 1823-1890, Gregory Michno and Susan Michno report: “When he got close, the Karankawas grabbed him. Brotherton struggled and managed to escape, but not before taking an arrow in his back. Reaching the nearest settlement, Brotherton spread news of the assault.” In response, a twelve-man posse led by American colonist Robert Kuykendall together with a party of Tonkawas led by Carita, went in search of the Karankawas. The posse found them at the mouth of Skull Creek, near present-day Eagle Lake. At daybreak, the posse attacked and killed ten Karankawa warriors in the initial assault. Another ten were killed as they tried to escape. Gregory Michno and Susan Michno report: “Later Karankawa raids would be made with more stealth and precaution.” A group of Karankawas and Wacos attacked a pair of American colonists near the present-day town of Sequin. One of the Americans was killed but the other managed to escape. In response, an American posse was formed and attacked a Waco camp, killing twelve of the thirteen warriors. 1824 The Mexican governor of Coahila and Texas drew up a temporary contract granting land to each Shawnee family. The Shawnees were refugees from American oppression and hostility. The leader of the American settlers in Mexican Texas, Stephen F. Austin, negotiated a treaty with the Tonkawas in order to ease the Anglo colonization of the territory. When the Karankawas attacked a group of American settlers, Stephen Austin ordered retaliation.Captain Randal Jones led a group of 23 men who canoed down the Brazos River. When they were near Matagorda Bay, they learned that the Karankawas had gone upstream to Bailey’s Store. The Anglo settlers around Bailey’s Store, fearing that the Karankawas would attack them, formed an armed band. At dawn, the Anglos attacked the Karankawa camp. Several Karankawas were killed or wounded. Unaware of the attack or of the location of the Karankawa camp, the militia led by Captain Jones camped near Jones Creek. The next day, Captain Jones heard the mourning cries of the Karankawas who had returned to their camp and found their dead relatives. Captain Jones was able to locate the camp and moved his men into position for a dawn attack. While the attack surprised the Karankawas, they fought back with withering fire from the tall marsh grass. Gregory Michno and Susan Michno write: “In a short while, the Texans found they were in trouble.” Captain Jones and his men retreated. In another conflict, a group of Anglos came across two peaceful Karankawas. The Indians did not flee, and the Anglos decided to capture them. As the Anglos began to seize the woman, the two Indians ran, and the man was shot down. A Waco (Wichita) war party in pursuit of some Tonkawas was blamed for killing a non-Indian. In retaliation, the American settlers attacked the war party, killing 12 Indians. 1825 In Texas (formally Cahuilla y Tejas), the Mexican state government opened up the province for foreign settlement for those who were willing to accept Mexican rule and worship the Christian god. The idea was to use the American colonists as shields against the Comanches. The new colonists were given land grants intended to act as a barrier between Mexican Texas and the Comanches. Cahuilla y Tejas authorized a system granting land to empresarios who would recruit settlers for their colony. The contract signed by the empresarios required them to recognize all pre-existing Spanish and Mexican land titles and to raise a militia to protect the settlers. Stephen Austin, one of the leaders of the American colonists, recognized Huan Novale as the principal chief of the Lipan Apaches and gave him a passport indicating that he was a friend to the American settlers in Texas. In his chapter on the Lipan Apaches in the Handbook of North American Indians, Volume 13, Part 2: Plains, anthropologist Morris Opler reports: “The initial cordiality between the Lipan and Americans was genuine as far as the Lipan were concerned. The Americans in Texas were still too few to pose a threat to hunting territories and offered a good opportunity for trade relations.” The Mexican government gave several Comanche leaders military rank: Hoyoso was made lieutenant colonel; Terequena was made lieutenant; and Huaquenjavi was made sub-lieutenant. 1826 Some of the Comanches were unhappy with the quantity of gifts from the Mexican government. A group of 226 warriors along with 104 women and children under the leadership of Hoyoso, Ysachene, and Bonique came to Béxar where they robbed three houses, captured three horses, and killed 19 cows. Anglo settlers attacked a Karankawa camp on East Matagorda Bay, Texas. While the Indians fled when the attack started, the settlers killed about 30. Cherokee chief Richard Fields joined a group of Anglos in signing a document that declared their independence from Mexico and established the Republic of Fredonia. This action was opposed by Cherokee leaders The Bowl and Big Mush. Only 30 Cherokee warriors responded to the call to arms by the new republic. The Republic of Fredonia lasted from December 21, 1826, until January 31, 1827 1827 The Mexicans encountered a Comanche war party on the Agua Fria River. The leaders of the Comanche groups near Béxar—Yncoroy, Quelluna, Quellucare—agreed to a temporary peace until the principal chiefs, who were on a war party against the Osages returned. Cherokee leaders The Bowl and Big Mush conspired to kill Chief Richard Fields. In his book The Cherokees and Their Chiefs: In the Wake of Empire, journalist Richard Hoig says of Fields: “He had worked hard for his people, but he had made the fatal error of trying to lead them in a political direction they did not wish to go.” 1828 The Mexican government sent a boundary commission under General Manuel de Mier y Terán to determine the northern and eastern boundaries of the province. The commission was also to survey the attitudes of the Texas tribes. The government wanted to know if the Southern Plains tribes would be willing to settle down and embrace Catholicism as Mexican citizens. The commission found that many of the smaller tribes were being incorporated into the Comanche nation. The commission found that: “By allowing them to live independently distributed into camps of two or three hundred persons, the Comanches teach them their own martial habits and help to improve their condition.” Comanche chief Paruakevitsi together with 36 men, 14 women, and many children, visited Béxar to establish peace with the Mexicans. In a closing ceremony, some gunpowder, arrows, and daggers were placed in a hole and then covered up to signify that weapons would be forever buried between the Comanche and the Mexicans. 1829 A small war party of seven Cherokees and Creeks attempted to capture horses from a Tonkawa village. Three raiders were killed and their scalps mounted on poles. When word of the fight reached the Cherokees in Arkansas, war leader John Smith began to recruit a revenge party. Chief Jolly attempted to stop the war party but it was unsuccessful. The Cherokee war party, with 63 warriors, attacked the Tonkawa village, killing warriors, women, and children. Many Tonkawas took refuge in a large gully where they managed to defend themselves. A group of Waco warriors on horseback attacked the Cherokees, killing three warriors. The Cherokees withdrew and victoriously returned to Arkansas. Mexican officials ordered American leader Stephen Austin to destroy the Wichita village at Waco. He invited the Cherokees who were living in east Texas to join in the attack. 1830 Cherokees under the leadership of Captain Dutch and John Smith attacked a Tawakoni (Wichita) village at Tehuacana. The attack was in retaliation for the killing of three Cherokee hunters. Cherokee historian John Conley, in his book The Cherokee Nation: A History, reports: “It was almost certainly the last of the old-time Cherokee war parties.” 1833 Cherokees under the leadership of Bowles continued their efforts to obtain a land grant. The Texas governor issued the order for a title for a Cherokee land grant, but he died before the order could be carried out. The Cherokees continued to press for title, but the Indian agent persuaded the Mexican government not to give them title to land in east Texas, but instead to settle them in the west where they could act as a buffer against the Plains tribes. The Cherokees in east Texas at this time numbered about 800 and were prosperous farmers and stockgrowers. Most of the adults could read and write. 1835 The Comanches and the Kiowas carried out a series of raids against Anglo-American towns. An American settler built a cabin in the heart of Kickapoo hunting territory. A party of 11 Kickapoo warriors attacked the cabin, killing the livestock, and besieging the settlers. The attack was interrupted by a local militia group which drove off the Kickapoos. The Americans decapitated two slain Kickapoo warriors and stuck their heads on long poles to dry in the sun. This insult provoked the Kickapoos into a long war of vengeance on the Texans. 1836 The Anglos who were revolting against the Mexican government issued a declaration recognizing Cherokee land claims in east Texas and avowing friendship with the Cherokee. More American Indian histories Indians 101: Emancipating California's Mission Indians in 1833-1834 Indians 201: The Navajo and Mexico Indians 101: The Republic of Texas & the Comanche Indians 201: American Indians and the Treaty of Guadalupe Hidalgo Indians 101: American Indians and Mexico 200 years ago, 1825 Indians 101: Indians and Mexico 200 years ago, 1822 Indians 101: Mexico and American Indians 200 years ago, 1821 Indians 101: The United States invades Mexico to destroy a Kickapoo village
- — This has got to be the most Effed up story I've ever read!
- at 8/23/25 7:03pmwww.theguardian.com/… A child is removed from her mother 1 hour after birth, because the mother was sexually abused as a child by her father (now in jail). Another mother had her child removed from her 2 hours after birth because she suffered childhood trauma. What kind of fucked up laws are these? Apparently, they give mothers a competency test to determine if they are eligible to keep their babies? If you know anything about me you know everything I’m about is helping and protecting kids, mine, yours, others… this? this is the height of idiocy! You cannot remove children from their parents at birth because said parent was traumatized themselves as children, what kind of fucked up logic is that! I hope these children are returned to their moms God my heart is breaking!
- — 9th Circuit Upholds Katie John Rural Subsistence Fishing Rights in Major Victory for Alaska Natives
- at 8/23/25 6:29pmNativeNewsOnline The Alaska Federation of Natives (AFN) is pleased to announce a major legal victory as the Ninth Circuit Court of Appeals has upheld Judge Gleason’s ruling in the Kuskokwim case, affirming that the Katie John decisions remain binding precedent. The court’s opinion, released this morning, confirms that when Congress enacted Title VIII of the Alaska National Interest Lands Conservation Act (ANILCA), it intended to create a rural subsistence fishing priority in navigable waters on federal lands—a principle established decades ago in the Katie John cases. The State of Alaska had argued that the subsistence priority should only apply to non-navigable waters, which would have significantly weakened protections for rural subsistence fishing, particularly for salmon. “This victory preserving the rural subsistence priority is a testament to our collective resilience and determination to protect our rights and culture for future generations,” said Ana Hoffman, AFN Co-Chair. The opinion strongly reinforces the central role of salmon in subsistence life and affirms legal access to traditional fishing grounds…. Katie John (October 15, 1915 – May 31, 2013) was an Alaska Native advocate and cultural expert. John was a plaintiff in a court case against the United States challenging the denial of Native subsistence fishing rights, known throughout Alaska as "the Katie John case."[1] She was instrumental in developing an alphabet for the Ahtna language and preserving the culture and traditional way of life of the Ahtna Athabaskan people. Contents 1 Personal life and cultural knowledge 2 Fishing rights activism - "The Katie John Case" 3 Legacy and honors 4 See also 5 References
- — Trump is Decimating Indian Health Services (IHS)
- at 8/22/25 1:46pmIt's no secret: when Congressional Republicans were pushing through Trump’s Big Disaster Budget Bill, many key services ended up on the chopping block. One key program did not get nearly enough attention at the time: the Indian Health Services. A Brief History of the Indian Health Services (IHS): During the 1800s, many treaties signed between tribal nations and the U.S. government required the federal government to provide healthcare services in exchange for land. However, the IHS did not become a formal federal agency until 1955. In the years that followed, federal policies designed to undermine tribal sovereignty resulted in many Native communities losing federal recognition and access to the Indian Health Services. Moreover, no mandatory spending was put aside for IHS, leaving the agency chronically underfunded. Decades later, the Affordable Care Act expanded funding for IHS, but those additional funds did little to meet the needs of populations who have been chronically underserved for decades. This brings us to 2025. Where IHS Stood Before Trump’s Cuts Before the 2025 cuts, IHS already faced systemic shortfalls, all of which found their root in chronic underfunding. Case in point: IHS spends less per patient than any other federal healthcare program (also less than half the national average for per-patient spending). This has resulted in: Staffing Shortages: Nationwide, 1 in 4 IHS provider positions were unfilled. Aging Infrastructure: Many hospitals and clinics on reservations were decades old, with outdated equipment and unsafe facilities. Nearly half of IHS facilities were past their useful life. Geographic Barriers: Because Native communities are often rural and isolated, IHS facilities face unique barriers recruiting specialists. When in need of specialty care, many patients have to travel hundreds of miles to reach it. For example, if someone on the Navajo Nation needs a neurologist, they may need to travel as far as Phoenix in order to receive timely care. High Wait Times: All three problems listed above have resulted in significantly longer waits to access even basic, preventative care. The result of these pitfalls is disproportionately higher incidences of chronic illness among Native patients, heart disease, maternal/infant mortality, and more. Already, we are seeing these problems worsen, and health outcomes are worsening in lockstep. Where IHS Stands Now: The Big Disaster Bill cut $900 million in base funding from the IHS. In addition to this, Trump entirely eliminated the CDC’s Healthy Tribes Program, which allocated $32.5 million annually to support traditional medicine, community gardens, and overall culturally grounded wellness practices. He also eliminated $102 million in public and mental health grant programs which are specifically geared to serve tribal communities. Women gathered in Bacavi for AND’s Hopi Listening Tour, Aug. 20, 2025 Through our work on sovereign lands, Arizona Native Democrats are seeing the impacts firsthand. For example, physicians on the Navajo Nation are raising alarms that the funding cuts are compounding existing problems so much that IHS on the Navajo Nation is poised to entirely collapse. IHS doctors in the Navajo Nation are reporting worsening staffing shortages; lower morale and higher burnout among existing staff; worsening ability to access funds, updated medical equipment, or facilities improvements; and rapidly increasing delays in delivering life-saving care for patients. All of this breeds mistrust of health services in Native communities across Arizona. What was already a systemically flawed system is now at a breaking point because of callous decisions made by a President to whom Native communities don’t even rate a second thought. During a listening tour event on Hopi, one woman said she wanted Trump to go through Native lands to, “See how remote we live, how difficult access can become, so he’s not only talking but sees firsthand for himself.” Listening Tours are events for voters to air their concerns and organize around issues that matter to them. Bacavi, Aug. 20, 2025 This is why the Arizona Native Democrats was founded. The issues Native communities presently face in accessing quality healthcare were made worse by Trump and Congressional Republicans, but they didn’t start there. They are born from hundreds of years of chronic abuse and genocide, followed by decades more of representation that at best is ignorant of those problems, or at worst willfully ignores them. We started our program in part to hold elected officials accountable for both by building a powerful, informed electorate that can change the course of elections. And Native voters in Arizona can indeed change the course of our elections. In short, we force electeds to listen. Moreover, we have a track record of bringing in officials directly to voters. Our Cafe 6 series, listening tours, and crowd canvasses have been attended by candidates ranging from Corporation Commissioner Candidate Clara Pratte to sitting Attorney General Kris Mayes. Because of our work, our elected officials (and candidates) in Arizona really do see the challenges their constituents face firsthand. Donate to Arizona Native Democrats: https://secure.actblue.com/donate/kossubstackand?refcode=ihs
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