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.
Showing posts with label myths and legends. Show all posts
Showing posts with label myths and legends. Show all posts
Saturday, July 4, 2009
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.
Tuesday, August 12, 2008
Real Native Myths and Legends #4 - Indians and Eskimos
Indian. Eskimo. Native American. Tribe. Clan. People group. First
Nations. First Peoples. American Indian. Indigenous.
Nations. First Peoples. American Indian. Indigenous.
It's dang confusing sometimes, I know, and I've grown up with all
these terms. I have some sympathy for every (non-Native) friend I've
ever 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 boils
down to, "How on earth do I say what you are?" I know there are those
who will argue we should be "color-blind" and not look at a person's
culture. I disagree. I think we should honor and celebrate a person's
culture, we would be robbing them of a huge part of who they are not
to – we just don't have to judge a person by their culture. It's also
just a reality – having to define someone's background is not going
anywhere.
Kind of reminds me of a discussion I had about this topic in high
school, and my "African-American" friend was asked how to address his
race. He said, "We're 'Black' now. But I'll let you know if it
changes."
If you ask the government, they would consider me from the "Indian"
people group (as opposed to "Eskimo" or "Aleut". On a federal document
I am "American Indian or Alaska Native." On my Certificate of Indian
Blood, 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 Tlingit
tribe – 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. I
won'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's
worth of culture into one identifiable group. Even here in Alaska, the
cultures are incredibly diverse. I have a Yup'ik friend that I share
values and experiences with as an Alaska Native woman, but when it
comes to so many other cultural values, she seems to be speaking
another language (though, often times, she quite literally IS speaking
another language.)
There is also the problem of Native people only just being able to
define how they were called by the general public in the last
generation or two, and so it seems quite changeable, and no two people
agree on the perfect way yet.
Last year at the World Eskimo Indian Olympics (WEIO,) one of the
assistants came to get our dance group, "We need the Indian groups!" A
dozen sets of furrowed brows and he quickly answered, "Hey, if I have
to be Eskimo, you have to be Indian!" Fair enough. Point is, even our
own institutions are outdated in the terms we use.
But all the background and why and how aside, there still remains the
issue 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 an
embarrassed 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 Native
cultures in the state is that the first thing you want to do is get to
know 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 in
there 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 different
people we know and/or are related to in common. Many times we will ask
and 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, this
will 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 complicate
everything!" 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 believe
that this must have been based off of a traditional Tlingit
celebration. You introduce pretty much your whole background and
genealogy. 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 be
referred 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 friends
and influence Native people," showing a respect for their
individuality as a person, and within a culture, will go far.
Saturday, July 26, 2008
Real Native myths and legends, #1
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.
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.
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