Interesting piece in the ADN covering a project I'd heard about from a couple people, and saw recently came into more public light. It covers the radio "Cash for Tlingits" incident.
Julia O'Malley's piece in ADN.
Race is not a warm 'n' fuzzy topic at best in Anchorage, and ammunition for even more hurt and anger at worst. If things like this can happen, it does make me a little more hopeful for future taks, though.
Showing posts with label haida. Show all posts
Showing posts with label haida. Show all posts
Friday, September 3, 2010
Thursday, April 22, 2010
Nudging my way into existence
Bearing in mind my voice might be echoing in the halls here, I still felt a desire to comment on something I saw in the ADN Newsreader today. Or rather, something the Newsreader brought from the Stop and Smell the Lichen blog.
Nuna Inua starts out, "I do not exist."
It goes on more about how it is her position, her job that does not exist as far as traditional culture. What position is there of "artist" in traditional culture, and how can creating art possibly trample upon culture?
It is something I have struggled with as a Tlingit fiction writer. While engaging since high school in nonfiction forms of publication, it is creative fiction that has my heart. Tlingit culture, I think, embraces the idea of "artist" more readily than what Nuna Inua describes her own culture as being able to define. There is no traditional "artist" who "only" created art for a living, but it was a position nontheless. People talented and disciplined in beautiful carving would supplement their own living by creating commissioned pieces to wealthy folk. This kind of practice goes far, far back in our culture.
But, as my mother said, "There's no such thing as Tlingit fiction."
In trying to recreate ficitonal stories from traditional legend, I now begin to wrestle with how I can do this without "lying" by creating a part that is not true to history, without plagiarism, without taking from what belongs to others. You see, while Native stories are more often labeled as "myth and legend" in educational circles, these stories were passed down for millenia as history. Fact. Only in very modern times has society begun to play with our culture's history as fiction, with little regard to the ramifications.
So, as a fiction writer trying to honor my culture's past, how do I fictionalize it and honor it at the same time?
To be honest, I'm not completely sure that my story isn't going to be rejected outright by many Elders immediately, despite the care I've taken for that not to happen, and despite my own fears.
There are many things in my culture, and I imagine in other Native cultures, that honor the past by "dishonoring" it. Tlingit people have so much complicated protocol, a traditional political and familial system that still weaves its way into contemporary politics and family life - and I love it. But it does present some difficulties for the modern Tlingit fiction writer.
Whenever you see a traditional Tlingit dance group, remember that there used to be no such thing. Everybody danced, everybody knew their clan songs, and they sang them with the clan. The need for, or the entertainment value of, a dance group would be quite strange. Being a member of one, I'm not saying there isn't a need now - but you see how things that are even now considered "traditional" become a little hairy when you talk about how traditional they really are? Yet a culture that does not change is not alive.
I was very intrigued by the inherent questions posed in the blog, because they are things I've long struggled with, and, clearly, I'm not alone in. How do you balance the razor's edge between tradition and adaptation? How do you keep a culture alive if it never changes - yet how much change makes the culture extinct? I like a friend's description of how Alaska Native cultures are in a twilight period between what they were, and what they will become... but it is still a bit bittersweet to think of.
'
I'm a firm believer that art will play a monumental part in the revival of Native culture in Alaska. So how do we artists, we Native people, we "real human beings" navigate this new realm built on the shoulders of our ancestors?
_
Nuna Inua starts out, "I do not exist."
It goes on more about how it is her position, her job that does not exist as far as traditional culture. What position is there of "artist" in traditional culture, and how can creating art possibly trample upon culture?
It is something I have struggled with as a Tlingit fiction writer. While engaging since high school in nonfiction forms of publication, it is creative fiction that has my heart. Tlingit culture, I think, embraces the idea of "artist" more readily than what Nuna Inua describes her own culture as being able to define. There is no traditional "artist" who "only" created art for a living, but it was a position nontheless. People talented and disciplined in beautiful carving would supplement their own living by creating commissioned pieces to wealthy folk. This kind of practice goes far, far back in our culture.
But, as my mother said, "There's no such thing as Tlingit fiction."
In trying to recreate ficitonal stories from traditional legend, I now begin to wrestle with how I can do this without "lying" by creating a part that is not true to history, without plagiarism, without taking from what belongs to others. You see, while Native stories are more often labeled as "myth and legend" in educational circles, these stories were passed down for millenia as history. Fact. Only in very modern times has society begun to play with our culture's history as fiction, with little regard to the ramifications.
So, as a fiction writer trying to honor my culture's past, how do I fictionalize it and honor it at the same time?
To be honest, I'm not completely sure that my story isn't going to be rejected outright by many Elders immediately, despite the care I've taken for that not to happen, and despite my own fears.
There are many things in my culture, and I imagine in other Native cultures, that honor the past by "dishonoring" it. Tlingit people have so much complicated protocol, a traditional political and familial system that still weaves its way into contemporary politics and family life - and I love it. But it does present some difficulties for the modern Tlingit fiction writer.
Whenever you see a traditional Tlingit dance group, remember that there used to be no such thing. Everybody danced, everybody knew their clan songs, and they sang them with the clan. The need for, or the entertainment value of, a dance group would be quite strange. Being a member of one, I'm not saying there isn't a need now - but you see how things that are even now considered "traditional" become a little hairy when you talk about how traditional they really are? Yet a culture that does not change is not alive.
I was very intrigued by the inherent questions posed in the blog, because they are things I've long struggled with, and, clearly, I'm not alone in. How do you balance the razor's edge between tradition and adaptation? How do you keep a culture alive if it never changes - yet how much change makes the culture extinct? I like a friend's description of how Alaska Native cultures are in a twilight period between what they were, and what they will become... but it is still a bit bittersweet to think of.
'
I'm a firm believer that art will play a monumental part in the revival of Native culture in Alaska. So how do we artists, we Native people, we "real human beings" navigate this new realm built on the shoulders of our ancestors?
_
Wednesday, September 2, 2009
State Dept. of Education hiring new rural position
Strange, but one of my first reactions to the announcement in the Peninsula Clarion that the state was hiring a rural education director was, "Wow - they don't have that position already?"
I'm glad that some of this is the focus:
Yet by the end of the article, it is highlighted once again why some understanding of Alaska Native cultures is desperately needed in areas have incredibly low graduation rates, in a demographic that is not thriving under the current system. Yet...
It may seem nit-picky about the wording here, but this is something important to understand about one of the reasons Alaska Native students can feel alienated in the Alaska public school system - and not just rural.
The above comment makes me want to ask the state commisioner of the Department of Education what he means by "Alaska Native culture." The widely varying cultures across Alaska are not even close to a united single culture. By this, I don't mean nobody gets along. I mean there are completely different lifestyles, values, traditional educational systems, environments - and not by subtle degrees. Yup'ik people were not taught under the complicated political system Tlingit people developed, and Tlingit children were cared for in a totally different way than the very affectionate way Yup'ik children were raised.
In Anchorage, especially, I studied many different units, and was given talks by teachers about the "Alaska Native culture." It is strange to hear how "your culture" is, and not be able to relate at all to the culture they are describing. Native students make up roughly 20% of the Alaska student population, and in many rural communities a much higher percentage, yet are continually treated as strangers, outsiders.
I applaud the effort of this hiring, but even the statement about the position serves to underscore why such a position is needed. It was frustrating to go through the Alaska school system feeling like an outsider, and feeling like very little, if anything, was being done. I hope the person in this position is able to be heard on real, impactful change. Native students in Alaska have proved time and again they can achieve on a broad basis when culture is taken into consideration.
I'm glad that some of this is the focus:
In Alaska, rural often means Native, and LeDoux said working to improve Native education will be a significant part of the new rural director's job.
The idea is to help schools in those areas succeed, despite hurdles they currently face, he said.
"One of the missing ingredients is making sure that our indigenous communities are involved intimately in the education of their children," LeDoux said.
Yet by the end of the article, it is highlighted once again why some understanding of Alaska Native cultures is desperately needed in areas have incredibly low graduation rates, in a demographic that is not thriving under the current system. Yet...
"Pre-Western contact, Alaska Native culture had one of the most precision education systems in the world," he said.
"They were able to effectively pass on hunting, religious values, customs, their entire culture, with such accuracy they were able to thrive in one of the harshest environments on Earth."
It may seem nit-picky about the wording here, but this is something important to understand about one of the reasons Alaska Native students can feel alienated in the Alaska public school system - and not just rural.
The above comment makes me want to ask the state commisioner of the Department of Education what he means by "Alaska Native culture." The widely varying cultures across Alaska are not even close to a united single culture. By this, I don't mean nobody gets along. I mean there are completely different lifestyles, values, traditional educational systems, environments - and not by subtle degrees. Yup'ik people were not taught under the complicated political system Tlingit people developed, and Tlingit children were cared for in a totally different way than the very affectionate way Yup'ik children were raised.
In Anchorage, especially, I studied many different units, and was given talks by teachers about the "Alaska Native culture." It is strange to hear how "your culture" is, and not be able to relate at all to the culture they are describing. Native students make up roughly 20% of the Alaska student population, and in many rural communities a much higher percentage, yet are continually treated as strangers, outsiders.
I applaud the effort of this hiring, but even the statement about the position serves to underscore why such a position is needed. It was frustrating to go through the Alaska school system feeling like an outsider, and feeling like very little, if anything, was being done. I hope the person in this position is able to be heard on real, impactful change. Native students in Alaska have proved time and again they can achieve on a broad basis when culture is taken into consideration.
Sunday, July 12, 2009
Alaska Native view on Palin resignation... and what's next?
All right, so it's only a little bit of a view, but this Indian Country Today article does a pretty good summation of Native issues and Palin.
But when it comes to Parnell, the soon-to-be governor of Alaska - big ol' question mark. I'm not getting my hopes up that he'll be any better with Native issues, but I've certainly been surprised before.
While I was reading up on this, I spotted another nice little article from a New Mexico Independent blogger taking a vacation in Alaska. It was a pretty interesting view from an outsider looking in on Alaska. If nothing else, I appreciated her setting the record straight on at least one thing:
All right, all right - there was more substantial observations too. But that accent of hers bugs me. I'VE lived in Alaska all my life, and don't know anyone who talks like that!
I would love it if more media and outside commentators spent even a little time in Alaska before talking about us. From most people I've talked to from down south, and my own brief forays to the Lower 48, it IS a very different place.
“To vacate her position early is pretty concerning. It leaves questions about her character – but maybe it will turn out to be a good thing for Alaska Natives.”
But when it comes to Parnell, the soon-to-be governor of Alaska - big ol' question mark. I'm not getting my hopes up that he'll be any better with Native issues, but I've certainly been surprised before.
While I was reading up on this, I spotted another nice little article from a New Mexico Independent blogger taking a vacation in Alaska. It was a pretty interesting view from an outsider looking in on Alaska. If nothing else, I appreciated her setting the record straight on at least one thing:
The people in Wasilla were nice. But as much as I tried, I could not find anyone else who talks all twangy like Gov. Palin. There is no Wasilla accent — that is all her, baby.
All right, all right - there was more substantial observations too. But that accent of hers bugs me. I'VE lived in Alaska all my life, and don't know anyone who talks like that!
I would love it if more media and outside commentators spent even a little time in Alaska before talking about us. From most people I've talked to from down south, and my own brief forays to the Lower 48, it IS a very different place.
Saturday, July 4, 2009
Real Native Myths and Legends - Revisited #3
I'm going to be out of Internet access for a few days. I'd like to start revisiting somethig I paused when the Palin stuff came out last fall - "Real Native Myths and Legends." I started it because there's so much stereotyping, misundestandngs and common beliefs about the Native people of Alaska, and America in general. I meant the posts to shed some light, as well as start some conversations, or even some questions. I'm going to do some new posts about this, but first, since it's been so long, I'm going to be reposting the old ones to revisit.
Real Native Myths and Legends #4 - Indians and Eskimos - August 12, 2008
Indian. Eskimo. Native American. Tribe. Clan. People group. FirstNations. First Peoples. American Indian. Indigenous.
It's dang confusing sometimes, I know, and I've grown up with allthese terms. I have some sympathy for every (non-Native) friend I'veever had who has worked up to (usually unsure of how to approach it)asking me, "So… what do you call yourself?"
There are actually many different forms of this question, but it boilsdown to, "How on earth do I say what you are?" I know there are thosewho will argue we should be "color-blind" and not look at a person'sculture. I disagree. I think we should honor and celebrate a person'sculture, we would be robbing them of a huge part of who they are notto – we just don't have to judge a person by their culture. It's alsojust a reality – having to define someone's background is not goinganywhere.
Kind of reminds me of a discussion I had about this topic in highschool, and my "African-American" friend was asked how to address hisrace. He said, "We're 'Black' now. But I'll let you know if itchanges."
If you ask the government, they would consider me from the "Indian"people group (as opposed to "Eskimo" or "Aleut". On a federal documentI am "American Indian or Alaska Native." On my Certificate of IndianBlood, I am from the Tlingit "tribe."
If you ask me, I will tell you I am Tlingit or Alaska Native,depending on where I am and who you are. I will not say the Tlingittribe – no such thing. There's also no "Tlingit Nation". I won't tell you I am Indian – as far as I'm concerned, Indians are from India. Iwon't tell you I'm Native American, and I won't tell you what tribe I'm from – as far as I know, I have no tribe.
Much of the problem stems from trying to group an entire continent'sworth of culture into one identifiable group. Even here in Alaska, thecultures are incredibly diverse. I have a Yup'ik friend that I share values and experiences with as an Alaska Native woman, but when itcomes to so many other cultural values, she seems to be speakinganother language (though, often times, she quite literally IS speakinganother language.)
There is also the problem of Native people only just being able todefine how they were called by the general public in the lastgeneration or two, and so it seems quite changeable, and no two peopleagree on the perfect way yet.
Last year at the World Eskimo Indian Olympics (WEIO,) one of theassistants came to get our dance group, "We need the Indian groups!" Adozen sets of furrowed brows and he quickly answered, "Hey, if I haveto be Eskimo, you have to be Indian!" Fair enough. Point is, even ourown institutions are outdated in the terms we use.
But all the background and why and how aside, there still remains theissue of, "What do I call you?"
The simplest answer I can say is, "Just ask."
I have often wondered if this is not a very "polite" thing to do outside of Alaska Native cultures. Maybe the sensitivities of being PC or a Western etiquette – but generally when I am asked it is with anembarrassed tone, usually an apology. A "I'm sorry if this is rude, but…" Recently, a friend of mine described a non-Native woman who was offended when a Native woman asked her race.
Although I am generally loathe to group such diverse cultures into one"group think," my own experiences in my culture and other Nativecultures in the state is that the first thing you want to do is get toknow someone's background. As an example, a dialogue of me meeting another Native person:
"Nice to meet you – so where are you from?"
"Akiachak."
"That by Fairbanks?"
"Bethel area."
"Cool – you know John James?"
"Yeah, he's my cousin."
"Sweet."
And we switch. I threw in my own lack of geographical awareness inthere for realism. But basically, I now know where he's from (and can deduce his 'people group' from that,) and who his general family is.
Actually, if it were really real, we would find out all the differentpeople we know and/or are related to in common. Many times we will askand talk directly about what racial background we are from.
In short, the "polite" or friendly thing to do in the culture I know is to introduce and let your own background be known. Many Native people who are born in urban areas will identify themselves as being"from" whatever village or rural area their family is from. I was delighted to meet a man "from Klawock" last Summer, very near where I was born, but then he said, "Oh – but I've never been there." I have a feeling as more and more Native people are born in Anchorage, thiswill become even more common.
I believe the Tlingit people have elevated introductions to an art. My Yup'ik friend is fond of telling me that "Tlingits complicateeverything!" Maybe true, but there are some pretty solid reasons behind it.
Do you know that scene in "Lord of the Rings," where the trees are talking amongst themselves all day, and when they finally talk to the Hobbits, you find they've only just introduced themselves? I believethat this must have been based off of a traditional Tlingit celebration. You introduce pretty much your whole background andgenealogy. Basically, when I begin my speech, you should know my name(or names,) my parents, my teachers, my grandparents and great-grandparents, my moiety, clan and sub-clans, where I am from –or my family is from, and where I live now. And that's the short version.
Although I cannot tell you what all Native people would like to bereferred to as – even between my siblings and I this would vary – I can tell you it doesn't hurt to ask. Of course, basic politeness applies here too. I don't suggest a "So what's your racial make-up?"or questions at times that would be ethically inappropriate - job interview anyone?
A few tips:
-Start with asking where they are from. It wouldn't hurt if you knew(in general) where people groups were from.
- Don't ask anyone if they are "Eskimo." Really. I mean it. The few people who are okay with being identified by others as such will let you know in good time, but this will lose you more respect than it will gain. And don't assume because one person of that background prefers to be called "Eskimo" the next is. A friend and I will joke around, calling each other "Eskimo" and "Indian," but I made a mistake thinking I could joke like that with another coworker - she did NOT appreciate being called Eskimo, although from the same background as my friend.
- As an Alaska Native person, the above also applies to the word "Indian." From what I understand, in the Lower 48 this can be a pretty common identifier, but not so popular up here.
- Don't attach a "tribe," "clan," "nation" or other grouping word when asking. I get asked a lot if I am from the Tlingit tribe, or what tribe I am from. Federally, this is correct. There are people groups in the U.S. which embrace the word. But no Tlingit person I know identifies themselves this way. Likewise, there is no Tlingit clan. I DO belong to a clan, as well as a house and a moiety, but the same will not be true of every Alaska Native culture.
Basically, just see how the person identifies themselves, and treat them with respect. You do not have to do things "traditionally" - most Native people do not address or introduce traditionally, unless in a formal setting, and do not expect that of you. But to "gain friendsand influence Native people," showing a respect for their individuality as a person, and within a culture, will go far.
Real Native Myths and Legends #4 - Indians and Eskimos - August 12, 2008
Indian. Eskimo. Native American. Tribe. Clan. People group. FirstNations. First Peoples. American Indian. Indigenous.
It's dang confusing sometimes, I know, and I've grown up with allthese terms. I have some sympathy for every (non-Native) friend I'veever had who has worked up to (usually unsure of how to approach it)asking me, "So… what do you call yourself?"
There are actually many different forms of this question, but it boilsdown to, "How on earth do I say what you are?" I know there are thosewho will argue we should be "color-blind" and not look at a person'sculture. I disagree. I think we should honor and celebrate a person'sculture, we would be robbing them of a huge part of who they are notto – we just don't have to judge a person by their culture. It's alsojust a reality – having to define someone's background is not goinganywhere.
Kind of reminds me of a discussion I had about this topic in highschool, and my "African-American" friend was asked how to address hisrace. He said, "We're 'Black' now. But I'll let you know if itchanges."
If you ask the government, they would consider me from the "Indian"people group (as opposed to "Eskimo" or "Aleut". On a federal documentI am "American Indian or Alaska Native." On my Certificate of IndianBlood, I am from the Tlingit "tribe."
If you ask me, I will tell you I am Tlingit or Alaska Native,depending on where I am and who you are. I will not say the Tlingittribe – no such thing. There's also no "Tlingit Nation". I won't tell you I am Indian – as far as I'm concerned, Indians are from India. Iwon't tell you I'm Native American, and I won't tell you what tribe I'm from – as far as I know, I have no tribe.
Much of the problem stems from trying to group an entire continent'sworth of culture into one identifiable group. Even here in Alaska, thecultures are incredibly diverse. I have a Yup'ik friend that I share values and experiences with as an Alaska Native woman, but when itcomes to so many other cultural values, she seems to be speakinganother language (though, often times, she quite literally IS speakinganother language.)
There is also the problem of Native people only just being able todefine how they were called by the general public in the lastgeneration or two, and so it seems quite changeable, and no two peopleagree on the perfect way yet.
Last year at the World Eskimo Indian Olympics (WEIO,) one of theassistants came to get our dance group, "We need the Indian groups!" Adozen sets of furrowed brows and he quickly answered, "Hey, if I haveto be Eskimo, you have to be Indian!" Fair enough. Point is, even ourown institutions are outdated in the terms we use.
But all the background and why and how aside, there still remains theissue of, "What do I call you?"
The simplest answer I can say is, "Just ask."
I have often wondered if this is not a very "polite" thing to do outside of Alaska Native cultures. Maybe the sensitivities of being PC or a Western etiquette – but generally when I am asked it is with anembarrassed tone, usually an apology. A "I'm sorry if this is rude, but…" Recently, a friend of mine described a non-Native woman who was offended when a Native woman asked her race.
Although I am generally loathe to group such diverse cultures into one"group think," my own experiences in my culture and other Nativecultures in the state is that the first thing you want to do is get toknow someone's background. As an example, a dialogue of me meeting another Native person:
"Nice to meet you – so where are you from?"
"Akiachak."
"That by Fairbanks?"
"Bethel area."
"Cool – you know John James?"
"Yeah, he's my cousin."
"Sweet."
And we switch. I threw in my own lack of geographical awareness inthere for realism. But basically, I now know where he's from (and can deduce his 'people group' from that,) and who his general family is.
Actually, if it were really real, we would find out all the differentpeople we know and/or are related to in common. Many times we will askand talk directly about what racial background we are from.
In short, the "polite" or friendly thing to do in the culture I know is to introduce and let your own background be known. Many Native people who are born in urban areas will identify themselves as being"from" whatever village or rural area their family is from. I was delighted to meet a man "from Klawock" last Summer, very near where I was born, but then he said, "Oh – but I've never been there." I have a feeling as more and more Native people are born in Anchorage, thiswill become even more common.
I believe the Tlingit people have elevated introductions to an art. My Yup'ik friend is fond of telling me that "Tlingits complicateeverything!" Maybe true, but there are some pretty solid reasons behind it.
Do you know that scene in "Lord of the Rings," where the trees are talking amongst themselves all day, and when they finally talk to the Hobbits, you find they've only just introduced themselves? I believethat this must have been based off of a traditional Tlingit celebration. You introduce pretty much your whole background andgenealogy. Basically, when I begin my speech, you should know my name(or names,) my parents, my teachers, my grandparents and great-grandparents, my moiety, clan and sub-clans, where I am from –or my family is from, and where I live now. And that's the short version.
Although I cannot tell you what all Native people would like to bereferred to as – even between my siblings and I this would vary – I can tell you it doesn't hurt to ask. Of course, basic politeness applies here too. I don't suggest a "So what's your racial make-up?"or questions at times that would be ethically inappropriate - job interview anyone?
A few tips:
-Start with asking where they are from. It wouldn't hurt if you knew(in general) where people groups were from.
- Don't ask anyone if they are "Eskimo." Really. I mean it. The few people who are okay with being identified by others as such will let you know in good time, but this will lose you more respect than it will gain. And don't assume because one person of that background prefers to be called "Eskimo" the next is. A friend and I will joke around, calling each other "Eskimo" and "Indian," but I made a mistake thinking I could joke like that with another coworker - she did NOT appreciate being called Eskimo, although from the same background as my friend.
- As an Alaska Native person, the above also applies to the word "Indian." From what I understand, in the Lower 48 this can be a pretty common identifier, but not so popular up here.
- Don't attach a "tribe," "clan," "nation" or other grouping word when asking. I get asked a lot if I am from the Tlingit tribe, or what tribe I am from. Federally, this is correct. There are people groups in the U.S. which embrace the word. But no Tlingit person I know identifies themselves this way. Likewise, there is no Tlingit clan. I DO belong to a clan, as well as a house and a moiety, but the same will not be true of every Alaska Native culture.
Basically, just see how the person identifies themselves, and treat them with respect. You do not have to do things "traditionally" - most Native people do not address or introduce traditionally, unless in a formal setting, and do not expect that of you. But to "gain friendsand influence Native people," showing a respect for their individuality as a person, and within a culture, will go far.
Real Native Myths and Legends - Revisited #2
I'm going to be out of Internet access for a few days. I'd like to start revisiting somethig I paused when the Palin stuff came out last fall - "Real Native Myths and Legends." I started it because there's so much stereotyping, misundestandngs and common beliefs about the Native people of Alaska, and America in general. I meant the posts to shed some light, as well as start some conversations, or even some questions. I'm going to do some new posts about this, but first, since it's been so long, I'm going to be reposting the old ones to revisit.
Real Alaska Native Myths and Legends #3 - What's a "traditional" Native? - July 30, 2008
The news about the slaughtered caribou brought out the usual - anti-Native hate, calls for an end to subsistence and "special rights", I don't know how many upstanding citizens dragging alcohol into the mix - something not mentioned in the case thus far, except by those spewing ignorance.
But one thing always gets brought up eventually, and that is the idea that "if they want to be traditional, then they need to go back to bows and arrows." One less enlightened man a few weeks ago put it as needing to go back to "making fires out of caribou dung."
Now, I will confess something. This is something that many Native people struggle with. There are many expectations about what you should be as a Native person, from without and within.
Be traditional - not "too traditional" - assimilate already! - just be "American" - why don't you dress in buckskin?
Some of the irony of the situation is that from the non-Native crowd, there is a constant mixed message. Native corporations are the most open to vicious attack for their successes - how dare they succeed? Yet corporations are the government requirement, not the Native neccessity. Hate comments about "needing to go back to the village" can be soon followed by "if things are so tough in the village, then move out!" Even the well-intentioned, friends and colleagues, can encourage this sort of dichotomy by having expectations about what a Native person should be, versus what they are.
But this kind of confusion is not something exclusive to non-Natives. This is maybe most confusing within the community. Be proud of your culture! But be more American this way... Learn your language! But don't think you're better just because you can. How come you don't know your culture? But your Western education should come first.
It's not always as clear cut as saying it so, as few few things are. It can be as subtle as a supervisor asking a group of us what we would do if an Elder gave us a very expensive gift at work. My look of panic was not the only one. You don't dare refuse a gift from an Elder! But this is not Western corporation practices.
The idea that you must succeed in two worlds is not new, nor is it going to go away anytime soon. But we can get rid of this cut and dry vision of what it means to be a "traditional" Native person.
It does not mean going back to "bow and arrow" days. If this is what someone really wants, it goes both ways. Not every great invention came from the Western mind. In fact, I'll make the next person who says this to me a deal - I will start encouraging the "old days," no snowmachines, no rifles, no electric heat - if they will fulfill two requests. Two requests for a whole lifestyle here, it's a good deal.
First, the agricultural products that we had in the "old days" are our and our alone. That means we own the patent/license/whatever to tomatoes, potatoes, turkey, rubber, chocolate! No Hershey's syrup. No peanut butter and jelly, because no peanuts. And it might literally mean the shirt off their back, because no cotton.
Second, if we don't receive the benefit of Western invention, we take back the benefit of our invention. Here in Alaska alone, that means no kayaks, snowshoes, moccasins. Not to mention popcorn.
Now, this isn't a serious claim, it is only meant to highlight the absurdity of demanding people "turn back the clock". I don't want to take back tomatoes (especially since the Tlingit and Athabascan people didn't have a lot to do with that) and I don't think that my wanting to honor my traditions means I need to do away with the Internet.
Bottom line is, the learning and invention and benefit went both ways. We were not a "primitive" people, who would never have survived without Western intervention. But the history of American would be much changed - in fact quite a bit briefer - with the knowledge and skill of the "First Peoples."
As to what a good "traditional" Native person is, the minute you spot one, let me know. The most honorable, respectful Native people I know drive cars and speak English as good or better than traditional languages. It is their drive to keep traditional lines open, to remember the values of ancient times and apply them to a modern world that makes me - and others - admire and respect them.
Our ancestors did not sit and dream of a world in which everything stayed exactly the same (despite some TV movies that say otherwise). They were innovators themselves. They dreamed of children, and grandchildren, and grandchildren's grandchildren that were healthy, that knew the Earth for what it was and respected it, that treated others with respect due to them. And this is how we respect them - by pursuing just that, fighting for it, expecting and hoping that it will come.
Real Alaska Native Myths and Legends #3 - What's a "traditional" Native? - July 30, 2008
The news about the slaughtered caribou brought out the usual - anti-Native hate, calls for an end to subsistence and "special rights", I don't know how many upstanding citizens dragging alcohol into the mix - something not mentioned in the case thus far, except by those spewing ignorance.
But one thing always gets brought up eventually, and that is the idea that "if they want to be traditional, then they need to go back to bows and arrows." One less enlightened man a few weeks ago put it as needing to go back to "making fires out of caribou dung."
Now, I will confess something. This is something that many Native people struggle with. There are many expectations about what you should be as a Native person, from without and within.
Be traditional - not "too traditional" - assimilate already! - just be "American" - why don't you dress in buckskin?
Some of the irony of the situation is that from the non-Native crowd, there is a constant mixed message. Native corporations are the most open to vicious attack for their successes - how dare they succeed? Yet corporations are the government requirement, not the Native neccessity. Hate comments about "needing to go back to the village" can be soon followed by "if things are so tough in the village, then move out!" Even the well-intentioned, friends and colleagues, can encourage this sort of dichotomy by having expectations about what a Native person should be, versus what they are.
But this kind of confusion is not something exclusive to non-Natives. This is maybe most confusing within the community. Be proud of your culture! But be more American this way... Learn your language! But don't think you're better just because you can. How come you don't know your culture? But your Western education should come first.
It's not always as clear cut as saying it so, as few few things are. It can be as subtle as a supervisor asking a group of us what we would do if an Elder gave us a very expensive gift at work. My look of panic was not the only one. You don't dare refuse a gift from an Elder! But this is not Western corporation practices.
The idea that you must succeed in two worlds is not new, nor is it going to go away anytime soon. But we can get rid of this cut and dry vision of what it means to be a "traditional" Native person.
It does not mean going back to "bow and arrow" days. If this is what someone really wants, it goes both ways. Not every great invention came from the Western mind. In fact, I'll make the next person who says this to me a deal - I will start encouraging the "old days," no snowmachines, no rifles, no electric heat - if they will fulfill two requests. Two requests for a whole lifestyle here, it's a good deal.
First, the agricultural products that we had in the "old days" are our and our alone. That means we own the patent/license/whatever to tomatoes, potatoes, turkey, rubber, chocolate! No Hershey's syrup. No peanut butter and jelly, because no peanuts. And it might literally mean the shirt off their back, because no cotton.
Second, if we don't receive the benefit of Western invention, we take back the benefit of our invention. Here in Alaska alone, that means no kayaks, snowshoes, moccasins. Not to mention popcorn.
Now, this isn't a serious claim, it is only meant to highlight the absurdity of demanding people "turn back the clock". I don't want to take back tomatoes (especially since the Tlingit and Athabascan people didn't have a lot to do with that) and I don't think that my wanting to honor my traditions means I need to do away with the Internet.
Bottom line is, the learning and invention and benefit went both ways. We were not a "primitive" people, who would never have survived without Western intervention. But the history of American would be much changed - in fact quite a bit briefer - with the knowledge and skill of the "First Peoples."
As to what a good "traditional" Native person is, the minute you spot one, let me know. The most honorable, respectful Native people I know drive cars and speak English as good or better than traditional languages. It is their drive to keep traditional lines open, to remember the values of ancient times and apply them to a modern world that makes me - and others - admire and respect them.
Our ancestors did not sit and dream of a world in which everything stayed exactly the same (despite some TV movies that say otherwise). They were innovators themselves. They dreamed of children, and grandchildren, and grandchildren's grandchildren that were healthy, that knew the Earth for what it was and respected it, that treated others with respect due to them. And this is how we respect them - by pursuing just that, fighting for it, expecting and hoping that it will come.
Wednesday, July 1, 2009
Real Native Myths and Legends - Revisited
I'm going to be out of Internet access for a few days. I'd like to start revisiting somethig I paused when the Palin stuff came out last fall - "Real Native Myths and Legends." I started it because there's so much stereotyping, misundestandngs and common beliefs about the Native people of Alaska, and America in general. I meant the posts to shed some light, as well as start some conversations, or even some questions. I'm going to do some new posts about this, but first, since it's been so long, I'm going to be reposting the old ones to revisit.
Real Native Myths and Legends #2 - Native Corporation Dividends - July 27, 2008
The first of this series is a pretty easy one to answer. Do all Alaska Native people receive big checks from Native corporations?
In a word - no.
And I'd like to add, if this were true, the college loan office wouldn't be calling quite so much.
All the background about why these corporations exist in the first place is incredibly rich and complicated, and most Native people my age don't know half of the history, much less the general public. I took a semester long class on the subject, and we barely scratched the surface. But here's an attempt at boiling a huge, generations-long battle into a few sentences:
The 12 original regional corporations were created in 1971, under the Alaska Native Claims Settlement Act (ANCSA.) The act is what it sounds like, the settlement of Alaska Native Land Claims, although that's a much tighter package to wrap it in than what it encompasses.
Every Alaska Native person born before the act was passed in 1971, and met the qualifying amount of Native blood, was eligible to apply as a corporation shareholder. All those born after the date (like yours truly) can not be original shareholders, and (until last year) could only receive shares through inheritance or gifts. The original funds were a legal exchange between Alaska Native people and the government, payment for land. The corporations invested in many different ways. Now, all the regional corporations - there are now 13 - as well as the dozens of village corporations, have different ways of distributing dividends, if they get one at all.
But I can gaurantee one thing - very, very few corporations are distributing big checks. And ALL of what any shareholder may receive is dependant on how the corporation operated during the year. If they invest well, the shareholders do well. If they do poorly, you see my point...
This is not an attempt to rehash what you might know, but it is an extremely common question, or assumption, about Native people and corporation checks.
Did I leave anything out?
Real Native Myths and Legends #1 - July 26, 2008
Some conversations lately have led me to begin a series on "real Native myths and legends." I don't mean the kind of "myths" that are actually historical and spiritual stories. I mean the common misunderstandings, fictions, or just plain ignorance about Native people and culture. Some of the misunderstandings Native people believe.
For instance, what is the real situation of the "Native alcoholism problem?" Do Natives really get free health care? What makes a Native person "traditional?" Why is subsistence such a big deal? Does every Native person get a bunch of money from the corporations? For that matter, do they all get a bunch from the government?
Some of them are really just questions of cross-cultural communication. I was speaking with a friend recently, about a coworker of hers that was upset over something a Native man had said, she felt it was extremely rude. When we heard about it, it was easy for us to see he was actually being very formally polite, it was a total cultural difference.
In any case, beginning tommorrow, I would like to begin addressing many of these issues. Now, I don't mean all of what I say is what "all Native people think" - that's an unrealistic spot to put anyone in. But many of these issues just aren't addressed in print, and many times they can make it uncomfortable to ask about.All that being said, I hope people will post or e-mail their questions, comments and opinions.
Real Native Myths and Legends #2 - Native Corporation Dividends - July 27, 2008
The first of this series is a pretty easy one to answer. Do all Alaska Native people receive big checks from Native corporations?
In a word - no.
And I'd like to add, if this were true, the college loan office wouldn't be calling quite so much.
All the background about why these corporations exist in the first place is incredibly rich and complicated, and most Native people my age don't know half of the history, much less the general public. I took a semester long class on the subject, and we barely scratched the surface. But here's an attempt at boiling a huge, generations-long battle into a few sentences:
The 12 original regional corporations were created in 1971, under the Alaska Native Claims Settlement Act (ANCSA.) The act is what it sounds like, the settlement of Alaska Native Land Claims, although that's a much tighter package to wrap it in than what it encompasses.
Every Alaska Native person born before the act was passed in 1971, and met the qualifying amount of Native blood, was eligible to apply as a corporation shareholder. All those born after the date (like yours truly) can not be original shareholders, and (until last year) could only receive shares through inheritance or gifts. The original funds were a legal exchange between Alaska Native people and the government, payment for land. The corporations invested in many different ways. Now, all the regional corporations - there are now 13 - as well as the dozens of village corporations, have different ways of distributing dividends, if they get one at all.
But I can gaurantee one thing - very, very few corporations are distributing big checks. And ALL of what any shareholder may receive is dependant on how the corporation operated during the year. If they invest well, the shareholders do well. If they do poorly, you see my point...
This is not an attempt to rehash what you might know, but it is an extremely common question, or assumption, about Native people and corporation checks.
Did I leave anything out?
Real Native Myths and Legends #1 - July 26, 2008
Some conversations lately have led me to begin a series on "real Native myths and legends." I don't mean the kind of "myths" that are actually historical and spiritual stories. I mean the common misunderstandings, fictions, or just plain ignorance about Native people and culture. Some of the misunderstandings Native people believe.
For instance, what is the real situation of the "Native alcoholism problem?" Do Natives really get free health care? What makes a Native person "traditional?" Why is subsistence such a big deal? Does every Native person get a bunch of money from the corporations? For that matter, do they all get a bunch from the government?
Some of them are really just questions of cross-cultural communication. I was speaking with a friend recently, about a coworker of hers that was upset over something a Native man had said, she felt it was extremely rude. When we heard about it, it was easy for us to see he was actually being very formally polite, it was a total cultural difference.
In any case, beginning tommorrow, I would like to begin addressing many of these issues. Now, I don't mean all of what I say is what "all Native people think" - that's an unrealistic spot to put anyone in. But many of these issues just aren't addressed in print, and many times they can make it uncomfortable to ask about.All that being said, I hope people will post or e-mail their questions, comments and opinions.
Sunday, May 24, 2009
Protecting Sovereignty & Our Way of Life Meeting
I was sent this press release for an event I didn't know was going on, right here, this week. There are some huge issues they're putting on the table, and I will be very interested to see the outcomes of this meeting, who gets involved, and what they say. If you are attending, please let me know! I'd like to post your thoughts, what you see!
Mike Williams, Chairman of the Alaska Inter-Tribal Council announced today the convening of a special meeting of Alaska’s 229 federally recognized tribes on May 26-28, 2009 at Anchorage, Alaska to take up “issues that we can no longer ignore; issues that are undermining our governments, endangering our Way of Life, and putting in jeopardy the very future of our children and grandchildren.”
According to Williams, this gathering of Alaska’s tribes will “begin the necessary task of seeking the restoration of our hunting and fishing rights along with our rights to self-governance which have been compromised and rendered useless by adverse court decisions, hostile “riders” written into federal budgets, and executive orders without the input of Alaska’s federally recognized tribes.”
Williams said that the issues to be taken up include:
1.By Congressional act, the repeal of language in Section 4(b) of the Alaska Native Claims Settlement Act which purports to have “extinguished” Alaska Native hunting and fishing rights.
2.The imposition of a moratorium on Bering Sea trawler fishing until such time the impact of this activity is better understood by the scientific community, or, at the very least, the immediate lowering of the Yukon King Salmon by-catch by the trawler fleet to 20,000 or less of King Salmon.
3.By congressional action, the designation of village corporate lands as “Indian Country” under the jurisdiction of the tribes that created them through PL 92-203, vacating, in affect, the U.S. Supreme Court decision in ALASKA v. NATIVE VILLAGE OF VENETIE
4.By congressional act, the removal of Alaska as a PL-280 state as this designation hamstrings the tribes in their fight against crime, illegal alcohol and drug trafficking in their communities and nullifies their inherent responsibility to protect and care for their members and to enforce and adjudicate laws they may have enacted for the general good.
5.By congressional act, the return of the responsibility of educating Alaska Native children to the tribes and to the US Bureau of Indian Education.
Williams, further states that The Executive Council of AITC has decided that Alaska Natives have “a small window of opportunity made possible by the election of a US President who, more than any other previous President, would understand what it means to be discriminated against, marginalized, disenfranchised and as mired in poverty as Alaska Natives have become.” Williams says that “an opportunity like this may not come our way again to restore the birthright that has been lost to our children.” Williams further states that Alaska Natives “owes it to our nation to assist it in doing the “right thing” by its first citizens, of which we are the last.”
Willams says that the issues determined to be paramount for the continued viability of Alaska Native cultures, communities and governments will be brought to the mid-year convention of the National Congress of American Indians in June to enlist the support of America’s 500+ Indian tribes. He also says that the Inter-Tribal Council, “with the support and assistance of the National Congress of American Indians” will set up meetings with the Secretary of the Interior, Ken Salazar, the Alaska Congressional delegation and with President Barack Obama to enlist their support.
Williams says that what the Alaska Native tribes are hoping to achieve “will require unity, and no less an effort than the one that Alaska Natives put forth to secure title to their lands.” The tribal leaders summit, entitled “Protecting Sovereignty & Our Way of Life,” will be held at the Millennium Hotel in Anchorage, Alaska on May 26-28, 2009. All Alaska Native tribes and ANCSA corporations have been invited.
For information: call the Alaska Inter-Tribal Council at 563-9334
Mike Williams, Chairman of the Alaska Inter-Tribal Council announced today the convening of a special meeting of Alaska’s 229 federally recognized tribes on May 26-28, 2009 at Anchorage, Alaska to take up “issues that we can no longer ignore; issues that are undermining our governments, endangering our Way of Life, and putting in jeopardy the very future of our children and grandchildren.”
According to Williams, this gathering of Alaska’s tribes will “begin the necessary task of seeking the restoration of our hunting and fishing rights along with our rights to self-governance which have been compromised and rendered useless by adverse court decisions, hostile “riders” written into federal budgets, and executive orders without the input of Alaska’s federally recognized tribes.”
Williams said that the issues to be taken up include:
1.By Congressional act, the repeal of language in Section 4(b) of the Alaska Native Claims Settlement Act which purports to have “extinguished” Alaska Native hunting and fishing rights.
2.The imposition of a moratorium on Bering Sea trawler fishing until such time the impact of this activity is better understood by the scientific community, or, at the very least, the immediate lowering of the Yukon King Salmon by-catch by the trawler fleet to 20,000 or less of King Salmon.
3.By congressional action, the designation of village corporate lands as “Indian Country” under the jurisdiction of the tribes that created them through PL 92-203, vacating, in affect, the U.S. Supreme Court decision in ALASKA v. NATIVE VILLAGE OF VENETIE
4.By congressional act, the removal of Alaska as a PL-280 state as this designation hamstrings the tribes in their fight against crime, illegal alcohol and drug trafficking in their communities and nullifies their inherent responsibility to protect and care for their members and to enforce and adjudicate laws they may have enacted for the general good.
5.By congressional act, the return of the responsibility of educating Alaska Native children to the tribes and to the US Bureau of Indian Education.
Williams, further states that The Executive Council of AITC has decided that Alaska Natives have “a small window of opportunity made possible by the election of a US President who, more than any other previous President, would understand what it means to be discriminated against, marginalized, disenfranchised and as mired in poverty as Alaska Natives have become.” Williams says that “an opportunity like this may not come our way again to restore the birthright that has been lost to our children.” Williams further states that Alaska Natives “owes it to our nation to assist it in doing the “right thing” by its first citizens, of which we are the last.”
Willams says that the issues determined to be paramount for the continued viability of Alaska Native cultures, communities and governments will be brought to the mid-year convention of the National Congress of American Indians in June to enlist the support of America’s 500+ Indian tribes. He also says that the Inter-Tribal Council, “with the support and assistance of the National Congress of American Indians” will set up meetings with the Secretary of the Interior, Ken Salazar, the Alaska Congressional delegation and with President Barack Obama to enlist their support.
Williams says that what the Alaska Native tribes are hoping to achieve “will require unity, and no less an effort than the one that Alaska Natives put forth to secure title to their lands.” The tribal leaders summit, entitled “Protecting Sovereignty & Our Way of Life,” will be held at the Millennium Hotel in Anchorage, Alaska on May 26-28, 2009. All Alaska Native tribes and ANCSA corporations have been invited.
For information: call the Alaska Inter-Tribal Council at 563-9334
Monday, May 18, 2009
Native news around the state, country, world
From HispanicBusiness.com:
Robert Redford to aid Hispanic, Native American Filmakers
New competition will award $60,000 to Native writers
I posted a flier on this several days ago, but it's worth reading about! Six Native writers - three Alaska Native and three Native Hawaiian/American Indian - will win $10,000 each! It's an expansion of some great things the Alaska Federation of Natives has been doing for the last few years:
U.S. may begin new Native policy, including U.N. Declaration of Indigenous Rights
Much needed shifts in U.S. Native policy beginning? There are signs... from Indian Country Today:
Robert Redford to aid Hispanic, Native American Filmakers
Actor Robert Redford is partnering the state of New Mexico to produce "Sundance in New Mexico," a hands-on filmmaking program that will work with and train aspiring Hispanic and Native American filmmakers.
New competition will award $60,000 to Native writers
I posted a flier on this several days ago, but it's worth reading about! Six Native writers - three Alaska Native and three Native Hawaiian/American Indian - will win $10,000 each! It's an expansion of some great things the Alaska Federation of Natives has been doing for the last few years:
Native Insight: Thoughts on Recession, Recovery & Opportunity is a writing competition crafted to tap the wisdom and ingenuity of Native communities, and to encourage Native thinkers to go public with their perspectives on the challenges and opportunities in the current economic and political landscape.
U.S. may begin new Native policy, including U.N. Declaration of Indigenous Rights
Much needed shifts in U.S. Native policy beginning? There are signs... from Indian Country Today:
Out of 144 nations expressing support for the United Nations Declaration on the Rights of Indigenous Peoples, only three “no” voters remain: the United States, Canada and New Zealand.
Thursday, May 14, 2009
Raven Tales - Anyone seen this before?
I was e-mailed a link to this Canadian program called "Raven Tales." I've never seen it before - but wow! I would love to have this here! There were a few things I didn't quite agree with - some disrespect to Elders and spirits especially, but what a great idea!
Looks like it was from a few years ago, but I'm going to check out some more...
Looks like it was from a few years ago, but I'm going to check out some more...
Tuesday, May 12, 2009
Nicholas Galanin - meet your new fan
I seem to be running to the artistic world quite a bit lately, not something I'm exactly regretting. Now I'm not regretting checking out the link Grassroots Science sent me earlier - this man is brilliant.
I am not familiar with the work of Nicholas Galanin - but I plan on becoming something of a groupie after this. I spent forever on his Web site, checking out some of the very cerebral, yet... well, freaking COOL works he's done.
Much of what he does is not simply "pretty art." It is really an examination of Native (specifically, Tlingit) culture in the modern world.
One exhibition, "What Have We Become?" presents something I myself have questioned, debated, pondered, gone after for years - and struggle with as a growing writer. From the artist:
In the past, Tlingit culture was preserved orally through story telling, song and visually through art. In researching my cultural history and heritage I have found myself reading western literature, often written from a foreign perspective in which my culture has been digested and recycled back to me. Although literature is important for the retention of culture it raises issues about identity and authenticity that I must confront as a contemporary Tlingit artist. It also presents a dilemma in which old and new, customary and non-customary overlap and collide. It is at this point of collision that a new dynamic and tension is being negotiated.
This very question - and attitude - is a big motivating factor in answering the question, "Why do I write?" So many of even the leading examples of Tlingit culture in fiction or non-fiction are from an outside perspective, from the "stranger's" eyes. The theme, really just a recurring question, in so many short stories of mine has been a bit of literary wrestling with this. For that matter, much of the reason for this BLOG is because of the questions raised above.
Above piece is The Good Book Vol. 15 by Nocholas Galanin.
_
Thursday, February 5, 2009
From Raven's mouth - Ups and downs in Native language news
Yea! First thought when I saw the headline in the Juneau Empire about the Sealaska Heritage Institute's language revitalization efforts. In recent years, I've been noticing an awesome push from SHI - and Southeast in general - for language and cultural programs, education and emphasis.
The article doesn't goo too in depth with what the specific methods are, but I have a bit of an idea. I was happy to discover that my OWN Tlingit teacher, the woman I learned (part of) the traditional Tlingit introduction from (it's LONG guys... seriously long...) subscribes to this.
See, for the first month of class, we barely looked at words, we just did sounds over and over and OVER. We repeated everything she said, in this crazy order she wanted done. She wasn't really concerned about us getting the textbooks at all - some never did. For the first month, seriously, I questioned her teaching style, and whether any of us were going to learn anything.
After a month, she suddenly began teaching us sentences - not short, little words - she went straight into the introduction, a good 15 minutes if you're doing it right. And... we got it! By doing things her way, it literally got drilled into our heads to correct pronunciations, order and inflections. We could then more easily "self-teach" because we had the groundwork already.
I'm not even totally sure how she did it, but by not doing things the way you're taught you're supposed to do them, we got it. It's been a few years, and I can still rattle off this long introduction with no problem.
The article mentions a few against-the-grain kind of teachings that I can see how they would work:
"One of the difficult things is to convince people to not use the printed form too soon," MacDiarmid said. "A lot of people were trained in literacy, and so there's this inclination to introduce the printed form of Tlingit, Haida and Tsimshian to the kids early. And in this process we are trying to pull them back from that."
It was interesting to me to read this literally minutes after reading about the continued struggle in the Bethel area to get the language voting help, and the ugly comments about Native languages that always follow stories like this in the ADN. I wish people would actually take a look at the numerous studies to see what multiple languages and cultural relevancy does for a child's education.
To me, this SHI curriculum looks like an incredibly smart mix of Western idea and traditional teaching. I've written recently about the "either/or" mentality of one is good, so the other must be bad. I love my culture, and hope it will thrive for another ten millenia, but that does not also mean I can't see what other cultures bring to it.
A friend once compared cultures who must meet as a marriage. In a marriage, if the two people really come together "as one," some things will certainly be lost. But what you gain in the meantime is something very beautiful and strong also. But if the couple comes together with each determined to not give an inch of themselves to the other - call it compromise, joining, whatever - much is lost. Not to mention a pretty bad marriage.
The trick is trying to not get totally lost in the other person - in this case one culture not getting lost in the other. I don't believe one culture has to swallow up another, and I adamantly believe the Native people and cultures of Alaska have a whole lot to give the world.
P.S. The above is a picture of my button blanket I use for dancing. Sometime I'll tell the story of it...
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