Wednesday, November 19, 2008
Response to "Lawless Lands" Video
After watching this video the thing that surprised me the most was the FBI arrested the wrong person after Alex Apachito was stabbed by his cousin Leonard Apachito and he remained a free man unfortunately resulting in the death of Arthur Schobey. When the FBI realized they had the wrong person they let that person go and never went to arrest Leonard Apachito. Finally, he was arrested and was sentenced for six years in jail for the stabbing of Arthur Schobey. He was never tried for the slashing of his cousin. There are so many cases that have gone untouched by legal authorities. Crimes that happen on Indian Reservation can not be investigated by state police and have no authority to prosecute. Marlene Walker, Arthur Schobey’s mother said Native people are not receiving justice and too many go on waiting for years for a day in court.
Monday, November 10, 2008
Changing Ones (Chapter 6 & 7)
Chapter 6
Social gender is based on natural facts of sex and since there are only two sex’s people assume there are only two genders. In this case, people assume if you are not one, than you must be the other. Drawing a line between sex and gender is not enough. A multiple gender paradigm takes the original insight underlying the sex /gender distinction that biology is not a destiny. Gender categories often include perceptions of anatomical and physiological differences but the perceptions are mediated by language and symbols.
Chapter 7
Third and fourth gender roles become a feature of the Mohave culture. Some myths that exist in the Mohave social life are gambling, shamanism and dancing. The Yuman tribes are ancestors of the Mohave tribe. The Mohave were the largest of the Yuman tribes and they also were recognized as cultural leaders by other Yuman’s. Most of the information on Mohave alternative gender roles is found in the writings of George Devereux. Devereux states that if a child has desire to become a transvestite (interchangeable with homosexual) that child will act different at a very early age. The Mohave’s believed that life-shaping dreams occurred while the child was still in the mother’s womb and then reoccurred at puberty revealing their adult identities. If a child shows interest in the activities of the opposite sex, it was considered evidence that their prenatal dreams were those of an alyha. Mohave berdaches consistently behave according to the precepts of a cross gender model. It’s not that the person wants to change sexes they just want to imitate and act like the opposite sex.
Social gender is based on natural facts of sex and since there are only two sex’s people assume there are only two genders. In this case, people assume if you are not one, than you must be the other. Drawing a line between sex and gender is not enough. A multiple gender paradigm takes the original insight underlying the sex /gender distinction that biology is not a destiny. Gender categories often include perceptions of anatomical and physiological differences but the perceptions are mediated by language and symbols.
Chapter 7
Third and fourth gender roles become a feature of the Mohave culture. Some myths that exist in the Mohave social life are gambling, shamanism and dancing. The Yuman tribes are ancestors of the Mohave tribe. The Mohave were the largest of the Yuman tribes and they also were recognized as cultural leaders by other Yuman’s. Most of the information on Mohave alternative gender roles is found in the writings of George Devereux. Devereux states that if a child has desire to become a transvestite (interchangeable with homosexual) that child will act different at a very early age. The Mohave’s believed that life-shaping dreams occurred while the child was still in the mother’s womb and then reoccurred at puberty revealing their adult identities. If a child shows interest in the activities of the opposite sex, it was considered evidence that their prenatal dreams were those of an alyha. Mohave berdaches consistently behave according to the precepts of a cross gender model. It’s not that the person wants to change sexes they just want to imitate and act like the opposite sex.
Dissident Women(Chapter 5)
The Zapatista movement has allowed indigenous women to move into new roles and positions of authority. Many frequently asked questions were about the women in the Chiapas and how have women’s roles changed in the Zapatista communities. The roles of women across the different indigenous communities differ greatly. There are many significant differences between women who live away from their communities in military camps and those women who live in their home communities.
Women were among the pioneers who cleared the land, built houses and harvested coffee in the 1960’s. In the 70’s and 80’s they developed other skills that proved important roles in community as leaders. Men and women spent their days apart, men worked in the corn and coffee fields while women gathered fire wood, delivered food to the men and attended domestic animals and children.
Women were among the pioneers who cleared the land, built houses and harvested coffee in the 1960’s. In the 70’s and 80’s they developed other skills that proved important roles in community as leaders. Men and women spent their days apart, men worked in the corn and coffee fields while women gathered fire wood, delivered food to the men and attended domestic animals and children.
Every Day is a good day(Chapter 5)
Traditional indigenous women express a deep sense of responsibility for the cultural survival for their people. When referring to womanhood most women express more interest in being a good human being. Most women who work on gender issues do not refer to themselves as feminists but more as human rights work for family and the community. Many male leaders of the tribe often call on women for their opinion when they have a difficult decision to make.
Wilma Mankiller describes being elected as the first female to serve a four-year term as the deputy principal chief. She was elected in 1983 and then reelected again in 1991. She decided not to seek a fourth four-year term in 1995. She believed if people opposed her it was because they disagreed with her politics and not because she was female. Wilma’s elections were a step forward for women and provided a balance between men and women of the Cherokee nation.
Wilma Mankiller describes being elected as the first female to serve a four-year term as the deputy principal chief. She was elected in 1983 and then reelected again in 1991. She decided not to seek a fourth four-year term in 1995. She believed if people opposed her it was because they disagreed with her politics and not because she was female. Wilma’s elections were a step forward for women and provided a balance between men and women of the Cherokee nation.
Tuesday, November 4, 2008
Don’t Let the Sun (Chapters 10 & 11)
Chapter 10
Eva’s family didn’t have a lot of money most of the time so her stepfather and brothers started working part time for a man named Ndaa Bigan Nagode in exchange for groceries. They worked on pounding rocks and getting asbestos out of it and putting it into cans. Trading was also a common practice for Eva’s family because they had a great supply of corn so they usually traded corn for meat. In this chapter I think it showed that Charley, Eva’s stepfather was a good man. He left a couple days to go visit a couple of his old friends and when he returned he found an envelope of money in it from his old friends. It had a note on it saying this money was for him and his family. Eva’s family moved to Oak Creek so her brothers could start making a consistent income. It wasn’t much money but it was enough. They started out building fences for $40 a month.
Chapter 11
Eva’s mom and stepfather needed money so Eva decided to start working for the first time. There no jobs in Cibecue so she had to leave home for the first time and it was really hard for her emotionally to say goodbye to a place where that is all she knows of the world. In this chapter Eva reviles she has a four year old son named Reuben. When Eva leaves home she leaves Reuben with her mother because she really wanted him to stay. When Eva left home she didn’t return for twenty years. She had so many jobs throughout the years. She sent the majority of the money, she made back to her son and mother. She worked in a hospital cleaning the rooms and beds, and then she worked at the Bureau of Indian Affairs. Eva also worked in a boarding school at Fort Apache doing laundry and cooking, she also worked at Hogan Hill chopping wood and stacking them. After that Eva worked at the Horse Shoe Café where she ended up working there for two years and she liked it. Eva started work for a family as a babysitter and one of the daughters wanted Eva to move to Spokane with her and care for her child. Eva decided to go, the baby loved Eva. In Spokane is where Eva met her husband William Watt. He worked as a petroleum man for the air force. They got married in 1952 in Florence and lived in Chandler for eight years. Eva and Bill had two children together and later found out Eva’s husband had cancer. In this chapter it really expressed Eva as a woman and not as child; you can see the transition from one to the other. She ventured out into the world starting with nothing hoping to find a job. She had many jobs but I think she enjoyed it because she experienced so many different things through those jobs and I think most of her jobs opened up opportunities for her future.
Eva’s family didn’t have a lot of money most of the time so her stepfather and brothers started working part time for a man named Ndaa Bigan Nagode in exchange for groceries. They worked on pounding rocks and getting asbestos out of it and putting it into cans. Trading was also a common practice for Eva’s family because they had a great supply of corn so they usually traded corn for meat. In this chapter I think it showed that Charley, Eva’s stepfather was a good man. He left a couple days to go visit a couple of his old friends and when he returned he found an envelope of money in it from his old friends. It had a note on it saying this money was for him and his family. Eva’s family moved to Oak Creek so her brothers could start making a consistent income. It wasn’t much money but it was enough. They started out building fences for $40 a month.
Chapter 11
Eva’s mom and stepfather needed money so Eva decided to start working for the first time. There no jobs in Cibecue so she had to leave home for the first time and it was really hard for her emotionally to say goodbye to a place where that is all she knows of the world. In this chapter Eva reviles she has a four year old son named Reuben. When Eva leaves home she leaves Reuben with her mother because she really wanted him to stay. When Eva left home she didn’t return for twenty years. She had so many jobs throughout the years. She sent the majority of the money, she made back to her son and mother. She worked in a hospital cleaning the rooms and beds, and then she worked at the Bureau of Indian Affairs. Eva also worked in a boarding school at Fort Apache doing laundry and cooking, she also worked at Hogan Hill chopping wood and stacking them. After that Eva worked at the Horse Shoe Café where she ended up working there for two years and she liked it. Eva started work for a family as a babysitter and one of the daughters wanted Eva to move to Spokane with her and care for her child. Eva decided to go, the baby loved Eva. In Spokane is where Eva met her husband William Watt. He worked as a petroleum man for the air force. They got married in 1952 in Florence and lived in Chandler for eight years. Eva and Bill had two children together and later found out Eva’s husband had cancer. In this chapter it really expressed Eva as a woman and not as child; you can see the transition from one to the other. She ventured out into the world starting with nothing hoping to find a job. She had many jobs but I think she enjoyed it because she experienced so many different things through those jobs and I think most of her jobs opened up opportunities for her future.
Monday, November 3, 2008
Strong Women Stories (Chapter 8)
Bonita Lawrence wrote this chapter reflecting her own life and the struggles she has gone through. She is forty four years old and just finished her Ph D, she lost her mother and her partner of ten year. While going through these tough times she also suffered some health problems that resulted in having a hysterectomy. She interviewed many older Native American women that expressed their feelings and experiences at this point in their lives. She found that the most apparent thing was as these Native women enter their forties they all carry massive burdens. The responsibilities for their children, families, and communities are taken up the younger women but as they get older they take on more and more. Despite the high workload most women in their forties were comfortable saying they are at the peak of their productivity in doing what they do.
Sexuality and older women can be a hard process for some women. Some face the difficulties with being able to have their sexual needs met and some feel they are never going to be too old for sex. Some women however struggle with their sexuality and seeing their sex life slowly disappear to never re- exist. This happened to a woman who lost her husband to a younger woman after twenty years of marriage. Menopause can be a difficult stage for many women also, many women who are struggling with accepting this are women who have spent so many years looking after other people’s children and after the community she hadn’t had any children of her own. If beginning a menstruation signifies an entrance to adult hood the end of menstruation signifies a transition out of womanhood.
Sexuality and older women can be a hard process for some women. Some face the difficulties with being able to have their sexual needs met and some feel they are never going to be too old for sex. Some women however struggle with their sexuality and seeing their sex life slowly disappear to never re- exist. This happened to a woman who lost her husband to a younger woman after twenty years of marriage. Menopause can be a difficult stage for many women also, many women who are struggling with accepting this are women who have spent so many years looking after other people’s children and after the community she hadn’t had any children of her own. If beginning a menstruation signifies an entrance to adult hood the end of menstruation signifies a transition out of womanhood.
Strong Women Stories (Chapter 7)
After the events of 9/11, it has shifted people’s thoughts about Islam, Afghanistan and the people who live in those countries. Dawn Martin-Hill describes the commonalities of the Afghanistan Mohawk communities as very similar. Colonialism leaves Indigenous communities shattered and traumatized.
This chapter is called She No Speaks which refers to the emergence of an Indigenous traditional woman who is silent and obedient to male authority. That kind of women is referred to as voiceless and the woman who never questions male authority.
Traditionally Haudenosaunee women did not typically stay at home with the children. They worked in the fields harvesting and preparing foods and clothing. The children were raised by extended family. This is based on the Western tradition and is based the nuclear family.
Today Native women continue to be oppressed and to be seen as disposable. There are five hundred Native women missing in Canada today and fifty plus missing and murdered in Vancouver, British Columbia. Indigenous women today have lost the basic human right to raise their own children.
This chapter is called She No Speaks which refers to the emergence of an Indigenous traditional woman who is silent and obedient to male authority. That kind of women is referred to as voiceless and the woman who never questions male authority.
Traditionally Haudenosaunee women did not typically stay at home with the children. They worked in the fields harvesting and preparing foods and clothing. The children were raised by extended family. This is based on the Western tradition and is based the nuclear family.
Today Native women continue to be oppressed and to be seen as disposable. There are five hundred Native women missing in Canada today and fifty plus missing and murdered in Vancouver, British Columbia. Indigenous women today have lost the basic human right to raise their own children.
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