Across the continent, Indigenous peoples are methodically reasserting control over their land, laws, and how they live.
Quannah Rose Chasinghorse, a groundbreaking Indigenous model, uses her fame to support her activism, reminding people “whose land you’re living on.” Native sovereignty, she says, is key to “defending my ways of life, trying to protect what’s left.” She is Hän Gwich’in and Sičangu/Oglala Lakota, but was born on Diné land in Arizona. Here, Chasinghorse stands in Tse’Bii’Ndzisgaii , a park administered by the Diné.was about six feet long and three feet high and almost as wide.
The Tla-o-qui-aht are not alone, or even exceptional. All over Turtle Island—a common Indigenous name for North America, from origin stories about the world being atop a turtle’s shell—its original inhabitants are reclaiming a status that they have never surrendered, and in the process are changing their own lives and those of their neighbors. And—perhaps most remarkable—they have gained a measure of acceptance from the nontribal world.
When I asked Saya Masso what he hoped to see in five or 10 years, he gave me a list: improved health care; a museum and cultural center; a tribal longhouse to replace the one destroyed in the 19th century; a bigger, higher-paid parks guardian force; better sewage treatment; an entire Tla-o-qui-aht school system. The key to all that is building the tribal economic base, he said. “And the root of doing that is sovereignty, nation to nation.
Chahta elder Juanita Kicinski works in the garden of her new home in Calera, Oklahoma. Although the nation’s casinos and businesses have prospered, many tribal members remain impoverished. As a result, the Chahta government focuses on health care and housing. Kicinski’s house is part of a program to provide affordable housing for the elderly, a cultural priority. Rents are set at 15 percent of the tenant’s income.
Below us was the confluence of the Salmon and Klamath Rivers—rushing together in a high-sided bowl ringed by mountain peaks. Near the junction was a gravel flat: the site of Katimîin, a former Karuk village and one of the places where the Karuk renew the world. “Prayers are teaching devices,” Tripp said. “It’s a codification of our management processes—what we’ve learned from surviving in this place for a long, long time. The prayer says, ‘This is what we’re doing with the fire, this is what happens in the water.’ ”
This arrangement abruptly changed in 1848, when the United States won California in the Mexican-American War and the gold rush began. California had several hundred Indigenous groups and a scattering of colonists. Within four years the U.S. had signedwith 134 Native communities, including the Karuk, Yurok, and Hupa. But Congress refused even to consider them, and the government simply took most of their land.
In 2008 Karuk, Yurok, and Hupa activists, many dressed in traditional clothes, waited outside all night to be first in each of seven lines set up for people to ask questions. When Buffett brushed off the first question about the dams, the person in the next line also asked him about them, and the next, and the next. Flustered, Buffett cut short the Q and A, and security officers removed Hillman and some of the other activists.
The last time I saw Hillman, I told him I’d visited one of the Klamath dams due to be removed next year. I had walked around the reservoir, which was thick withThe green lawns of the Saint Regis Mohawk Reservation in New York State lie in the distance, across the St. Lawrence River from Akwesasne Reserve no. 59 on Cornwall Island in Canada. This territory of the Mohawk, one of the six nations of the Haudenosaunee, is divided by the international border.
The U.S. takeover of Indigenous societies is often described in terms of land. But it also was an assault on culture: banning religions, suppressing languages, even prohibiting games like ishtaboli. A little-noticed aspect of the conquest was that it became ever harder for Indigenous peoples to grow and eat their own foods, as central to their identities as it is to other cultures around the globe.
The next year Ferguson co-founded Braiding the Sacred, with the goal of bringing back Indigenous farms and foods across Turtle Island.is part of a movement called food sovereignty. From this perspective, food is a bond that unites people, health, and land. in northern New York is a center of cultural resurgence—the Mohawk are another of the Haudenosaunee’s six nations. Taken to a Mohawk community farm on a cold October day, the teenagers had fanned out into the field, snapping off ears from the plants. Unlike today’s hybrid corn, traditional varieties grow to different heights—the students were harvesting Mohawk shortnose maize, usually from three to five feet tall. Typical agricultural machinery can’t harvest it.
Not far from the ceremony was part of the tribal buffalo herd, a few hundred animals lured by hay scattered on the ground. I rode in a pickup toward them with two of their caretakers: Chazz Racine, leaning out of the passenger window with a gun, and his cousin Rob Wagner, careful at the wheel. Cliff Kemmer, who races with his father, Duane, on the same Indian Relay team, started when he was nine years old. He works with horses every day, racing or practicing, and he breaks in Shetland ponies as a business. In this photo, taken when he was 14, he wears the family-designed race regalia. His shirt features buffalo hoofprints, triangles to represent the Rocky Mountains, and a cross to symbolize the morning star.
At the Northwest Montana Fair and Rodeo in Kalispell, Indian Relay team members hang out at the stables. A new version of an old tradition, Indian Relay has reimagined the exuberant bare-back riding style and intimate human-animal relations of the past.The treaty, said Amethyst First Rider, “would empower the tribes—not anybody outside, not the government, but the tribes—to have relationships.” First Rider, Little Bear’s wife, was a key organizer of the Siksikaitsitapi buffalo program.
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