Pueblo Poets

Indigenous Connections & Collections

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

April 1, 2024

April is National Poetry Month. Poetry and poets have always been an important part of cultures. Poetry predates written language. All forms of poetry, from epics to villanelles and blank verse to free verse, are a means of storytelling. Through the use of sound, words, meter, and rhyme, poets share history, folklore, ideas, and social commentary. The listener takes the words and interprets them for entertainment or inspiration, maybe bring awareness to self or others.

This month, the ICC blog introduces you to three Pueblo poets and their work. Read the April 2021 blog to learn more about poet Joy Harjo (Mvskoke [Creek] Nation) and her “Living Nations, Living Words” project, an introduction to three Pueblo poets, and resources to connect to Native American authored poetry.

Pueblo Poets

Max Early (Laguna Pueblo – Paguate village) writes in English and his native Keresan language about family and community in Ears of Corn: Listen (2014). He has published poetry in various magazines and journals and on the web (Zocalo Public Square).

Max was chosen for the 2022 cohort of Fellows to participate in the Indigenous Nations Poets (In-Na-Po) Mentoring Retreat in Washington D.C. In 2015, Early was the Lannan Indigenous Writer-in-Residence Fellow at the School for Advanced Research in Santa Fe, New Mexico. He has received various fellowships: Writing by Writers, Orion in the Wilderness, and Taos Summer Writer’s Conference.

Max is also one of a handful of traditional potters in Laguna Pueblo. He has received numerous awards and honors for his pottery, and his artwork appears in various permanent collections across the U.S.

Nora Naranjo-Morse (Tewa – Santa Clara Pueblo) is the author of Mud Woman: Poems from the Clay (1992), which combines poems with photographs of the clay sculptures she creates.

She is also published in various anthologies, including The Great Southwest of the Fred Harvey Company and the Santa Fe Railway (1996) and Home Places: Contemporary Native American Writing from Sun Tracks (1995). 

Nora’s poetry is a commentary on the lives of contemporary Pueblo women, community, tradition, and modernity. 

Nora is also a potter, sculptor, writer, and video producer.

Sara Marie Ortiz (Acoma Pueblo) writes of contemporary Native people’s experiences. Her collection of original nonfiction and poetry are in Red Milk (2013). Her writings can be found online, in anthologies, magazines, and journals. She has received awards and fellowships, including the Truman Capote literary fellowship.

Sara works in education and is also a performing artist, filmmaker, and an Indigenous advocate/activist.

Pueblo Book Club

The Pueblo Book Club selection for April is Poet Warrior: A Memoir (2021) by Joy Harjo (Mvskoke [Creek] Nation) the first Native American poet to serve as U.S. Poet Laureate; she served three terms (2019-2022).

Moving fluidly between prose, song, and poetry, Harjo recounts a luminous journey of becoming, a spiritual map that will help us all find home. Poet Warrior sings with the jazz, blues, tenderness, and bravery that we know as distinctly Joy Harjo.

Listen to Jon Ghahate (Laguna and Zuni Pueblo), IPCC Cultural Educator, discuss “An American Sunrise” with author, Joy Harjo.

Video

WATCH: Indigenous Youth Poet Warriors – From the Smithsonian National Museum of the American Indianin celebration of the 23^rd Poet Laureate of the United States, Joy Harjo, Native youth share how this “poet and champion of justice” has inspired their own writings. 

Poetry reading and panel discussion: jaye simpson (Sapotaweyak Cree Nation), Kinsale Drake (Diné), Sareya Taylor(White Mountain Apache/Diné), moderator: Kelly Caballero (Tongva).

Jonna C. Paden, IPCC Librarian and Archivist, is a tribally enrolled member of Acoma Pueblo. As part of the Circle of Learning cohort, she holds a Masters in Library and Information Science from San José State University where she focused on the career pathway of Archives and Records Management. 

Jonna is the current Chair of Native American Libraries (NAL), a Special Interest Group (SIG) of the New Mexico Library Association (NMLA). She is the current archivist for the NMLA and an active member of the NMLA Archives & Archivists SIG, the American Indian Library Association, and the Society for Southwest Archivists Diversity & Outreach Committee.

International Indigenous Librarians Forum in O’ahu

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

January 3, 2024

The 2023 International Indigenous Librarians Forum (IILF) was held in at the University of Hawai‘i at Mānoa in Honolulu, O‘ahu. This was my first Forum and my first trip to Hawai‘i. It was wonderful to experience the culture, food, hospitality, and the awe of being on ‘āina (land) surrounded on all sides by wai (water). It was an exciting and inspirational time of learning, finding encouragement and support, and meeting new friends from across the world! 

International Indigenous Librarians Forum (IILF)

Te Rōpū Whakahau, the national organization for Māori information workers, hosted the first International Indigenous Librarians Forum (IILF) in November 1999. With the exception of 2021, since the inaugural meeting, the Forum is held every two years. It has been in Australia, Canada, Norway, Sweden, and the United States and is organized by an Indigenous Library Association or by local Indigenous representatives. The IILF is a place for Indigenous information professionals and knowledge keepers — librarians, archivists and museum (LAM) — to discuss goals and challenges, learn about projects, encourage, and celebrate successful efforts and contributions to the lives and futures of their communities. This year’s Forum was held for the first time in Hawai‘i. Among several benefits, a $75,000 grant from the Andrew W. Mellon Foundation helped to increase attendance to the largest ever with about 200 delegates coming from Aotearoa, Australia, Guam, Northern Mariana Islands, Canada, Norway, the United States and more. The American Indian Library Association had about seventeen librarians and library students from across the U.S. in attendance.

Each IILF has a theme tied to the location and Indigenous people of where the conference is held. This year the IILF dates included November 28, Lā Kū‘ōko‘a (Hawaiian Independence Day). Lā Kū‘ōko‘a served as the kāhua (foundation) of the Forum and was the guide to the theme “Ea: Indigenous Agency and Abundance.” The conference program states: Ea means sovereignty, independence, life, air, breath, and to rise up. Ea as our Forum theme challenges us to think about how we, as Indigenous information professionals, are breathing life into our institutions to advance Indigenous independence and sovereignty within our communities. How are we rising up? How are we lifting up our communities and their fight for ea?”

Day One: Day on the Land

The first day of the Forum is a “Day on the Land” where delegates engage in the local Indigenous land, people, culture, and history through traditional ceremonies, games, cultural demonstrations, and food. This day, we spent at the Waimea Valley on the North Shore of O‘ahu. Delegates were offered guided tours and activities.

Waimea Valley is a wahi kapu (sacred space). “Waimea” means reddish water and refers to the vibrant red soil found here. Kānaka Maoli (Native Hawaiians) have lived here as early as 400 A.D. Numerous kahuna (priests) are recorded as having continuously dwelled and ruled from the valley since the eleventh century. Three major heiau (religious places of worship) are located here.

The Day One opening included the welcoming of the mauri stone, an oval rock carved by New Zealand artist, Bernard Makoare, and blessed by Taranaki elder, the late Te Ru Koriri Wharehoka. “The mauri stone was created specifically for IILF, and is imbued with the mauri, or life principle, of the Forum. The mauri stone holds the essence of the discussions, spiritually binding the attendees. At the conclusion of each IILF, the mauri stone is presented to the hosting nation to hold in safekeeping.” [Pamphlet: Day on the Land]

Next followed the delegation presentations of ho‘okupu (offerings) which are more than gestures of gratitude. Ho‘okupu symbolizes “the sharing of knowledge and resources that foster societal well-being by ensuring mutual support across communities and realms.” Delegation ho‘okupu also included cultural songs and dances. The American Indian Library Association offered a beautiful Acoma Pueblo plate. Various individuals also had various ho‘okupu.

Lā Kū‘oko‘a – Independence Day

Day Two: Ka Lā Kū‘oko‘a

Kānaka Maoli (Native Hawaiians) celebrate Lā Kū‘ōko‘a as a collective way of honoring their history of power and resilience, of community building, and decolonization rooted in aloha ‘āina (love for the land). 2023 was the 150^thanniversary of the Hawaiian National holiday.

Faced with foreign encroachment, King Kamehameha III (c. 1736-1819) sent a Hawaiian delegation to the United States and to Europe with the power to secure the recognition of Hawaiian Independence. On April 8, 1842, Timoteo Ha‘alilio (c. 1808-1844), William Richards and Sir George Simpson were commissioned as joint ministers with full power to sign a treaty or convention on behalf of their government. Ha‘alilio and Richards traveled to the United States while Simpson went to England.

On December 19, 1842, Ha’alilio and Richards secured assurance from President Tyler of the United States’ recognition of Hawaiian independence. On November 28, 1843, at the Court of London, the Britain and French governments formally recognized the independence of the Kingdom of Hawai‘i by signing the Anglo-Franco Proclamation. U.S. Secretary of State John C. Calhoun, on behalf of President Tyler, gave formal recognition of Hawaiian independence. As a result of this recognition, the Hawaiian Kingdom entered into treaties with major nations of the world and established over ninety legation and consulates in various seaports and cities.

In celebration of Lā Kū‘oko‘a, Day Two ended with a pā‘ina, an authentic, traditional Hawaiian feast at Ka Papa Lo‘i ‘o Kānewai on the University campus. Kānewai is a lo‘I, a traditional Hawaiian style of freshwater aquaculture found nowhere else in the world.

The Hawaiian food was catered by Waiahole Poi Factory and included (top to bottom, left to right) lomi salmon, squid lu‘au, chicken long rice, ho‘io salad, haupia (round container), kalua pig, and rice. Yummy with a seafood twist!

Luau brings to mind a Hawaiian feast along with dancing. Tiki drinks, plastic lei, and grass shirts are inaccurate and misinformed Western cultural appropriations. Before the mid-19^th century American influence, lū‘au had a traditionally different meaning. Chicken baked in coconut milk with karo was typically the main dish of the feast. The correct Hawaiian word for feast is pā‘ina or ‘aha‘aina.

A quick lession on Hawaiian Foods 101 by Waiahole Poi Factory.

Kanikapila

Day Three: E kanikapila kākou

That evening, IILF delegates were invited to a kanikapila, an informal gathering where music is shared by participants to encourage fun and relationship building. Kanikapila is a combination of the Hawaiian words “kani ka pila” which literally means “the instrument that makes sound.” A common Hawaiian custom, families gathered to sing songs together, usually accompanied by instruments such as the ukelele and ki hō‘alu (Hawaiian slack key guitar). These community gatherings were a relaxed time for people to see and catch up with loved ones, eat some delicious food, and relish the shared joy of music making.

We enjoyed heavy pūpū (appetizers), visited, enjoyed listened to music and singing. I loved hearing the Aotearoa and Hawaiian songs in their language and envied the grace of their gestures along with the various dancers who swayed elegantly across the floor.

Bridging Knowledge Scholarship Program

Day Four: Poster Sessions and Closing

On this last day, delegates visited poster presentations by librarians, professors, information professionals, and students on various topics. Along with Cindy Hohl (Project Manager), I shared information about the Bridging Knowledge online MLIS Program at San Jose State University. This collaboration between the American Indian Library Association, Alaska Library Network, Alask State Libraries, Archives and Museums, and the Sustainable Heritage Network and sponsored by the Institute of Museum and Library Services was created to recruit, build, and support a network of Alaska Native, Native Hawaiian, and Native American students. Our poster was under the subtheme pilina, cultivating Indigenous spaces and networks.

In the afternoon, the Indigenous delegates gathered to enjoy a relaxing time in camaraderie doing various activities like coloring, drawing, discussions as we reflected on various themes, chatted, and learned from one another. We were given time to talk freely about any issues we face and offer advice and support. The non-Indigenous delegates also gathered and discussed ways to be effective allies for Indigenous colleagues and their work.

Mānoa, Hawai‘i

Mānoa is located in the Kona (southern) district of O‘ahu. Its name means “vast” or “wide” and refers to the extensive size of the verdant valley that it comprises. Mānoa is an agriculturally-rich valley due to the well-watered upper valleys, fertile soil and cooler weather. Traditionally, it was home to an extensive lo‘i kalo (wetland taro cultivation) system that produced tons of food annually. King Kamehameha I cultivated ‘uala (sweet potato) here when conquering O‘ahu. Mānoa is known as the favorite home of the ali‘i (royal ones).

Mānoa is home to the University of Hawaii and serves as an integral part of the reclamation and rediscovery of ancestral Hawaiian practices due to the critical research conducted at the Hawai‘inuiākea School of Hawaiian Knowledge. Established in 2007, the School encompasses the Kamakakūokalani Center for Hawaiian Studies, Kawaihuelani Center for Hawaiian Language, Ka Papa Lo‘i O Kānewai Cultural Garden and Native Hawaiian Student Services. Hawai‘inuiākea is the only college of Indigenous knowledge in a Research I institution in the United States.

Kamakakūokalani means “upright eye of heaven”; it serves as a metaphor for the Hawaiian Studies program’s higher mission of seeking truth and knowledge. The Kamakakūokalani Center for Hawaiian Studies (KCHS) was named for Gladys Kamakakūokalani ‘Ainoa Brandt, a prominent Native Hawaiian educator who believed it was through education that the Hawaiian people would become more effective agents in carrying out traditional ancestral practices, customs and in transforming, shaping and contributing to the world. The school, its faculty, classes and programs represent Hawaiian perspectives and knowledge within the larger academy. Most courses offered are distinctive and taught nowhere else in the world. (This section and image from the Lā Kū‘ōko‘a Celebration pamphlet.)

Ka Papa Lo‘i ‘o Kānewai Cultural Garden

Existing nowhere else, the lo‘i kalo is an integral part of the Hawaiian cultural ecosystem. It is a traditional wetland garden consisting of planting patches fed by ‘auwai, a complex irrigation system used to raise kalo (taro; Colocasia esculenta) and other crops and animals. Kalo is considered a family member, the elder brother of the Hawaiian people. It is a staple food and is used in medicine and in ceremony. 

Ka Papa Lo‘i ‘o Kānewai is an ancestral lo‘i that was discovered on the grounds of the University of Hawaii at Mānoa in the 1980s. It is estimated to be well over 400 years old. It has been revitalized by community members and students and now serves as a pu‘uhonua (place of refuge) for learning Hawaiian knowledge.

References

The Hawaiian Kingdom. (n.d.) International Treaties. https://www.hawaiiankingdom.org/treaties.shtml

Manoa Heritage Center. (n.d.) Kalo (Taro) https://www.manoaheritagecenter.org/moolelo/polynesian-introduction-plants/kalo-taro/

12^th International Indigenous Librarians Forum. (2023) Day on the Land: Lā Waimea Welcome Packet.  [Pamphlet].

12^th International Indigenous Librarians Forum. (2023) Lā Kū‘ōko‘a Celebration [Pamphlet].

About the AuthorJonna C. Paden, IPCC Archivist and Librarian, is a tribally enrolled member of Acoma Pueblo. A member of the Circle of Learning cohort, she holds a Masters in Library and Information Science from San José State University where she focused on the career pathway of Archives and Records Management. She is the Vice-Present/President-elect of the American Indian Library Association, Archivist for the New Mexico Library Association (NMLA) and past Chair (2020-2023) of the New Mexico Library Association (NMLA) Native American Libraries – Special Interest Group (NALSIG).

Native Superheros

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

July 1, 2023

This and next month the IPCC holds the Traditional Teachings Summer Camp for youth. The theme this year is Pueblo Superheroes – historical and current Pueblo leaders whose impact shaped and continues to shape Pueblo communities. 

What is a Superhero? The current Merriam-Webster online dictionary defines a superhero as “a fictional hero having extraordinary or superhuman powers.” Beneath that, “also: an exceptionally skillful or successful person.” That is the definition that also fits the two Native superheroes I will focus on in this blog.

LaDonna Harris

Words that describe this superhero: Crusader, Fighter, Tenacious, Enterprising, Charismatic 

LaDonna Harris (Comanche Nation/Nʉmʉnʉʉ, 1931-) is the founder and president for Americans for Indian Opportunity. During her marriage to Senator Fred Harris (Okla.), Ladonna entered public service. Alongside her husband and through the work she helped him with, she flourished and found her superpowers. Her welcoming nature, charismatic personality, and understanding of people helped her find her voice to speak up for American Indians. 

In the 1950s, Harris helped to organize a campaign to desegregate Lawton, Oklahoma. The University of Oklahoma put together a human relations study about Black and White relations, labor, and management. Her husband had been invited, but suggested she be the one to attend and report back to him what she learned. When she asked at the meeting, “What about Indian people?” she was told, ‘Oh, well, Indians don’t have problems. The Bureau of Indian Affairs takes care of that.’ Her frustration at not being able to explain the situation to them led her to contact two university professors. The professors came to her home in Lawton to meet with Comanche people to talk about the issues and how to advocate for themselves. That led to the creation of Oklahomans for Indian Opportunity (OIO). (Harris) 

In 1964, LaDonna’s husband was elected to the U.S. Senate. The family moved from Oklahoma to Washington, D.C. This exposed her to government officials, including President Lyndon B. Johnson. Harris became the first senator’s wife to testify before a congressional committee. She encouraged continued funding in support of Indigenous tribal organizations. She created the course “Indians 101” to teach members of Congress about American Indians, their history, and their relationship to the federal government. 

President Johnson appointed her to the National Council on Indian Opportunity (NICO). From that point on, she was appointed to many Presidential Commissions and has served on executive agency advisory boards under five U.S. Presidents.

Harris left the NICO in 1970 and founded the Americans for Indian Opportunity (AIO). AIO supports Native professionals to incorporate their traditional tribal values and perspectives into their work. The AIO American Indian Ambassadors program, started in 1993, helps “early to mid-career Native American professionals strengthen, within an Indigenous cultural context, their ability to improve the well-being and growth of their communities.” (AIO) 

In 1980, LaDonna was the first Indigenous woman to run as a candidate for U.S. Vice-President. She was the nominee on the Citizens Party ticket with Barry Commoner, one of the first founders of the modern environmental movement. 

Harris has a long list of national organizations she has founded, such as the National Indian Housing Council, Council of Energy Resource Tribes, and the National Indian Business Association. She is a long-time activist that fought for women’s and Indigenous Peoples’ Rights and spoke out against poverty and social injustice. For LaDonna Harris, the foundation for making a better world for American Indians is in advocating for civil rights. 

The Center for Southwest Research & Special Collections at the University of New Mexico holds the LaDonna Harris Papers and Americans for Indian Opportunity records.

Jim Thorpe

Words that describe this superhero: Leader, Determined, Strong-Willed, Herculean, Strong, Extraordinary 

Jim Thorpe (Sac and Fox Nation of Oklahoma, 1887 or 1888-1953) had extraordinary – perhaps even superhuman – powers. He has been labeled one of the greatest athletes of the 20^th century. Though best known for the two gold medals he won at the 1912 Olympics, he also played baseball, football, and basketball. In many of the sports he played, he was the captain.

Maybe his physical abilities were born of necessity. Certainly, in the days of the late 1880s, there were only wagons and horses to transport one from one place to another. So, you walked. Or ran, to get where you wanted.

In 1912, Thorpe was the first 3,000-yard rusher in collegiate football. (Smithsonian) His record for a drop kick field goal was 87-yards in 1917. Many of his punts were over 100-yards long. In a 1911 Carlisle football game against the University of Pittsburgh, states biographer Robert W. Wheeler, “It wasn’t even his longest punt, but Jim dropped back to his ten-yard line, punted the ball seventy yards, raced down the field, outleapt four Pitt defenders, catching his own punt, raced twenty more yards for a touchdown.” (Smithsonian) He consistently passed the football, punted, and ran farther and faster than anyone of his time.

In the ancient Olympic Games, the pentathlon contest consisted of five events: the long jump, javelin and discus throwing, a short foot race, and wrestling. Pentathletes were thought to be the most skilled athletes. The training they did for these five events was part of military service, as each was thought to be a useful skill in battle. At the 1912 Summer Olympics, in the classic pentathlon competition, which consisted of the discus and javelin throw, long jump, 200-meter and 1,500-meter race, Thorpe placed first in all but javelin. 

The first modern decathlon occurred at the 1912 Olympic Games in Stockholm, Sweden. The modern decathlon consists of ten events: 100-, 400-, and 1500-meter race, 110-meter hurdles, long and high jump, pole vault, discus and javelin throw, and shotput. For both the pentathlon and decathlon, athletes are awarded points for each event. The winner is the competitor that earns the most points. In the decathlon competition, Jim set a world record of 8,412 points – which remained until 1948 – and beat his nearest competitor by almost 700 points.

Note that Thorpe won the 1500-meter race wearing mismatched and wrong sized shoes because his shoes were missing, perhaps stolen. One teammate had an extra shoe, but it was too small. Jim squeezed his foot into it. The other shoe he found in a trash bin. It was too big, but Jim put on extra socks to get the shoe to fit. (Smithsonian) Superheroes do what they need to get things done.

The following year, Thorpe’s gold medals were taken from him because he had played semi-professional baseball. Like many other athletes did during the summer, he played sports to earn some money. In 1912, strict rules stated that an athlete that received any money, even prize money, was not considered an amateur and was prohibited from competition. 

In late 1913, the International Olympic Committee (IOC) decided to strip Jim of his title, medals, and awards, and declared him a professional. Some believe his ethnicity as an American Indian had much to do with this even though Thorpe had represented a country in which he was not yet a citizen. That would not come for another 11 years; American Indians were granted citizenship in 1924.

It took 70 years for Thorpe to be reinstated by the IOC. He was made a co-winner with Ferdinand Bie of Norway in the pentathlon and Hugo Wieslander from Sweden in the decathlon. After a 2020 campaign that included a petition that gathered more than 75,000 signatures, the IOC reinstated Thorpe as the sole medalist – as he rightly was – of the pentathlon and decathlon on July 14, 2022, 110 years since he won the medals. 

For the Comic fans: Marvel

In celebration of Captain America’s 80th anniversary, meet the new Captains, “everyday people from all walks of life who’ve taken up the mantle of Captain America to defend their communities.” (Marvel)

Joe Gomez of the Kickapoo Tribe is a construction worker who rebuilds what has been destroyed to make it whole again. Joe was created by writer and geoscientist, Darcie Little Badger (Lipan Apache) and David Cutler (Qalipu Mi’kmaw First Nations). The new Captain debuted in August 2021 in issue #3 of the series, The United States of Captain America.

Voices: Heritage (2022) #1

Writers: Rebecca Roanhorse, Bobby Wilson, Nyla Innuksuk

Cover Artist: Kyle Charles

Voices: Indigenous Voices (2020) #1

Writers: B. Earl, Darcie Little Badger, Taboo

Cover Artist: James Terry

References

About the AIO ambassadors program. Americans for Indian Opportunity. (2017, June 12). https://aio.org/about-the-aio-ambassadors-program/

Harris, LaDonna. (n.d.) Indigenous Governance Database. Great Tribal Leaders of Modern Times: LaDonna Harris | NNI Database. https://nnigovernance.arizona.edu/great-tribal-leaders-modern-times-ladonna-harris

Mather, V. and Panja, T. (2022, July 15). Jim Thorpe is restored as sole winner of 1912 Olympic gold medals. The New York Times. https://www.nytimes.com/2022/07/15/sports/olympics/jim-thorpe-olympics-medal-restored.html  

Merriam-Webster. (2023) Superhero. In Merriam-Webster.com dictionary. Retrieved June 27, 2023, from https://www.merriam-webster.com/dictionary/superhero. 

National Native American Hall of Fame. (2018). LaDonna Harris, Comanche Nation. https://nativehalloffame.org/ladonna-harris/

Smithsonian, National Museum of the American Indian. (2012, Aug 24). Jim Thorpe: World’s Greatest Athlete. YouTube.https://www.youtube.com/watch?v=MHu_UdqCZDs

The United States of Captain American (2021): Comic series. Marvel. (n.d.) https://www.marvel.com/comics/series/31896/the_united_states_of_captain_america_2021

About the Author

Jonna C. Paden, IPCC Archivist and Librarian, is a tribally enrolled member of Acoma Pueblo. A member of the Circle of Learningcohort, she holds a Masters in Library and Information Science from San José State University where she focused on the career pathway of Archives and Records Management. Her Bachelor of University Studies from the University of New Mexico is focused on English (Professional Writing and Native American Literature), Linguistics (Native languages), and Native American Studies. 

Indigenous Connections & Collections

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

March 4, 2023

May is a celebration of spring in the Northern Hemisphere. Among the month’s observances, we celebrate the contributions and heritage of Asian American, Native Hawaiian, and Pacific Islanders. Read the 2023 Presidential Proclamation. 

This month’s blog features a guest blog that I wrote about Dr. Joe Sando for the online April edition of Pasa por Aqui, an initiative of the New Mexico Humanities Council. Reprinted by permission.

Dr. Joe S. Sando

Telling our stories: Pueblo author and teacher, Dr. Joe S. Sando

Despite the Pueblo’s long history in the Southwest, little has been written about Pueblo people and our contributions to history. What was written, especially for children, was not always complimentary and lacked accuracy. Dr. Joe S. Sando set out to change that, to correct misconceptions and misinformation. He became one of the first Pueblo people to research, write and talk about our history.

Sando was born on August 1, 1923 into the Sun Clan at Walatowa (Jemez Pueblo) and that was where he grew up. His childhood was typical of Pueblo boys in the 1930s and 40s. When not in school, he herded rams, tended to baby lambs and worked at sheep camp with his brother, Frank. He irrigated and hoed the garden and fields, cut wheat and fetched drinking water.

Joe graduated from Santa Fe Indian School in 1941 then enrolled at Highlands University for the 1942 fall semester. Rather than get drafted to the Army, he signed up for the Navy because the recruiting poster said he would learn a trade in the service. But, he writes, “neither I nor any of my boot camp mates went to any school.”

In 1944, Sando applied to be a yeoman striker (office clerk and typist). He had taken the time to learn to type while at boot camp Liberty in San Diego. He and boot camp mate Ricardo Otero from Tamaya(Santa Ana Pueblo) would go to the United Service Organization (USO), put a quarter in a typewriter and type for an hour. That skill certainly helped years later when he wrote an editorial column for the Albuquerque Tribune. Sando was honorably discharged in April 1946.

Military service gave Joe the opportunity to attend college on the G.I. Bill. He enrolled at Eastern New Mexico University in Portales in the fall of 1946. He graduated in 1949 with a degree in education. Over the next 10 years, Sando worked in various occupations at schools, met his dream girl, Louisa Barry Parker, married and started a family, and started graduate school at Vanderbilt University in Nashville, Tennessee.

In the 1960s, Joe served as consultant to the UNM Cultural Awareness Center, and with the Albuquerque and Bernalillo Public Schools. He gave lectures to the teachers on the problems Native children face in getting an education and on their socio-cultural background.

Sando started on the path of education with the All Indian Pueblo Council (AIPC) Education Community in 1969. He organized education conferences and worked to make Native students aware of higher education opportunities.

In 1970, Joe joined the Southwest Cooperative Education Laboratory (SWCEL) at UNM, where he developed curricula, spoke at workshops and taught Pueblo Indian and Southwest Indian history. In 1982, he began teaching ethno-history of North, Central and South America at the Institute of American Indian Arts (IAIA) in Santa Fe, New Mexico.Sando received funding from the National Endowment for the Humanities (NEH) in 1978 to research and write. He states in his autobiography, Pueblo Recollections: The Life of Paa Péh – Joe S. Sando, that his writing career started in 1949, his senior year at Eastern New Mexico University. Dr. Thelma Mallory said, “Did you know you can write?” In typical Joe Sando fashion, he told her, “Why do you tell me this now? I could have relished this compliment a thousand 

times when I was in English 102.” Thus begin his research and writing of several books on Pueblo history and highlighted the stories of people that helped shape Pueblo life. 

In 1985, Joe came to the Indian Pueblo Cultural Center as a volunteer. He was assigned to the archives and the Institute for Pueblo Indian Studies (IPIS), which was established to be a library, to plan and direct educational programming and research projects. Here, he answered phone calls and email (those typing skills helped again!) from all over the world, from people wanting to know more about American Indians. Joe provided recommendation for books, was interviewed and filmed speaking on various topics, read transcripts and, sometimes, unexpectedly provided a Pueblo visitor their genealogy.

The IPCC Archives holds his research material, book drafts, speeches, correspondence and honors and awards. (I did the preliminary organization of his papers and can say there is some interesting material in here!) Of note, Joe received the Excellence in Humanities Awards from the New Mexico Endowment for the Humanities on November 1, 2000.

Throughout his life, Joe served the Pueblo and Native communities. He was an interpreter, guidance counselor, adviser, audiometric screener, project director, curriculum developer, instructor, speaker, researcher, writer, lecturer, a historian and a subject specialist, and world traveler. He was on several boards and won awards for his books. In 2008, Albuquerque Mayor Martin Chavez, through an Executive Order, proclaimed October 25^th Joe Sando Day. The University of New Mexico awarded him an Honorary Doctorate in 2007. His enduring legacy is honored by the Joe Sando Symposium on Pueblo Indian Studies which brings together Indigenous scholars to highlight their work.

And so we go―Pueblo scholars and researchers alike―traveling in the footsteps made by Dr. Joe S. Sando to add our voices to history, to increase representation, to honor our ancestors.

Sando Books

Here are the books Dr. Sando authored, available to read in the library. Some of these titles are available for purchase at the Indian Pueblo Store.

Nee Hemish: A History of Jemez Pueblo (1982)

In this intimate account of Jemez Pueblo from distant times to the modern era, historian Joe S. Sando profiles a multi-faceted history of one of the most vital and enduring of the Pueblo Indian communities of New Mexico. Sando writes about the events he describes with the authority of a participant and a witness. He follows the story of the Hemish (people of Jemez) from the origins and development of Pueblo civilization to the continuing struggles to maintain the sovereignty, land and water rights so vital to the survival of the Pueblo people today. A unique and nuanced account of the Jemez people of New Mexico.

Pueblo Nations: Eight Centuries of Pueblo Indian History (1992)

Pueblo Nations is the story of a vital and creative culture, of a people sustained by ages-old traditions and beliefs, who have adapted to the radical challenges of the modern world. Written by a respected writer, educator, and elder of the Jemez Pueblo, this rare, insider’s view of the history of the 19 Indian Pueblos of New Mexico illuminates Pueblo historical traditions dating from millennia before the arrival of Columbus and chronicles the events and changes of the European era from the perspective of those who experienced them.

Drawing on both traditional oral history and written records, Sando describes the origin and development of Pueblo civilization, the Spanish conquest and occupation, the Pueblo Revolt of 1680, and the response of the pueblos to Mexican independence and conquest by the United States. Sando offers several portraits of notable Pueblo leaders whose contributions have helped shape the history of their people. He looks at internal developments in Pueblo government and presents a detailed account of the unremitting struggle to retain sovereignty, land, and water rights in the face of powerful outside pressures.

Pueblo Profiles: Cultural Identity through Centuries of Change (1996)

In this new book, Sando weaves a tapestry of individual lives against a backdrop of history, telling the stories of more than thirty political leaders, educators, and artists who took part in the events and movements that have shaped Pueblo Indian life from the time of the Pueblo Revolt to the present day. The author, who was born and raised at Jemez Pueblo, is a recognised authority and respected writer on Pueblo history and has been a voice in the affairs of the nineteen New Mexico Pueblos over several decades.

Po’Pay: Leader of the First American Revolution (1998) chronicles the history of the Pueblo Revolt of 1680and its leader, Po’Pay, with commentaries on the historical and cultural importance of these events. This is the first time Pueblo historians have written about these events in book form; previous volumes reflected Spanish sources or more distant academic viewpoints. Drawing on their oral history and using their own words, the Pueblo writers discuss the history and importance of Po’Pay, the illustrious Ohkay Owingeh Pueblo Indian strategist and warrior who was renowned, respected and revered by their people as a visionary leader.

Pueblo Recollections: The Life of Paa Péh (2008)

In this autobiographical work, eminent Pueblo Indian Historian Joe S. Sando reflects upon his life and his accomplishments over decades of monumental changes for the Pueblo people. The book traces his early years in Jemez Pueblo, his time in the Navy in World War II, and his career in education and study of Pueblo Indian History. In his lifetime Sando was the preeminent scholar on Pueblo history. Using colorful anecdotes throughout the book, Sando presents his story with clarity, insight, honesty and humor.

Five Ancient Pueblo Warriors (2009)

Early history books tell about the struggles of non-Pueblo tribes who fought hopelessly to maintain their way of life and continue to be where their ancestors also lived. Fortunately, the Pueblo Indians did not suffer that kind of punishment. But we also had our share of problems with the arrival of new people from across the ocean. There were men who worked to bring understanding between the natives and the newcomers. 

At one point, the Pueblo Indians had to rebel and force the invaders back in the direction they came from. Popay(Ohkay Owingeh) was credited as the person who brought the idea of a revolt after he united most of the Pueblos. 

Following the Revolt of 1680, there were other men who risked their lives to bring understanding between the Pueblos and the invaders. Four more Pueblo men came to assist Popay, each in their own way. This was when Joseph Naranjo (Tewa) and Bartolome de Ojeda (Zia Pueblo) distinguished themselves during the years immediately following the Revolt of 1680. 

Pablo Abeita (Isleta Pueblo) and Sotero Ortiz (Ohkay Owingeh) fought a different kind of problem. They did not need to probe contemporary issues of the time, but the problems came to them. They fought for water rights, loss of land, as well as the right to continue dancing for entertainment and offering prayers to their deities. – From Forward.

The Past that Challenged the Pueblos (2010)

The first edition of the Pueblo Indian version of history titled: “Five Ancient Pueblo Warriors” first made its appearance in September 2009. 

In this, the second publication of this series, we shall try to tell what makes the Pueblo Indian people peaceful and hard working. We will first talk about three kinds of government to the Pueblo people. 

The second purpose of “The Past that Challenged the Pueblos” is to identify and present challenging issues in a simple and concise manner for even young readers. And lastly, it is the purpose of this publication to acknowledge and honor recent Pueblo heroes – War Heroes, Hall of Fame Heroes, and Track Heroes. – From Introduction.

References

Hartranft, M. (1973) Joe Sando: Man of many talents deeply cares about Indian affairs. Pueblo News. Sando, J. S. (2008). Pueblo Recollections: The life of Paa Péh – Joe S. Sando. Santa Fe: Clear Light Publishing.

About the Author

Jonna C. Paden, IPCC Librarian and Archivist, is a tribally enrolled member of Acoma Pueblo. As part of the Circle of Learning scholar cohort, she earned a Master of Library and Information Science from San José State University in Archives and Records Management. She completed a B.U.S. focused on English, Linguistics, and Native American Studies at the University of New Mexico. 

Since 2020, Jonna has been the Chair of Native American Libraries, a Special Interest Group (SIG) of the New Mexico Library Association (NMLA). She is the current archivist for the NMLA and an active member of the NMLA Archives & Archivists SIG, American Indian Library Association, and the Society for Southwest Archivists as part of the Diversity & Outreach Committee.

Native Women’s History Month

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

March 4, 2023

This month’s blog highlights Pueblo women of the Journeys & Pathways Oral History Project and Pueblo women leaders who work for the betterment of their tribal communities and who encourage others to reach their potential.

March is National Women’s History Month, a celebration of women’s contributions to history, culture, and community. 

In many tribes, American Indian women had a wide range of roles as leaders, craftswomen, healers, builders, farmers, and warriors. Today, American Indian women hold various leadership roles on the tribal council, as judges, lawyers, educators, activists, and decision makers within and outside their communities. Activism takes many forms from artistic and educational efforts, to economic and environmental projects. At the foundation of the work that Indigenous women do, you will find cultural values, care for community, and resilience.

This month’s blog highlights Pueblo women of the Journeys & Pathways Oral History Project and Pueblo women leaders who work for the betterment of their tribal communities and who encourage others to reach their potential.

Journeys & Pathways Oral History Project

Twenty Pueblo women representing thirteen pueblos were interviewed as part of the “Journeys & Pathways:Contemporary Pueblo Women in Leadership, Service, and the Arts” Oral History Project. Each woman talks about their childhood and family, the pathway that lead to their occupation, the importance of mentorship, and provide advice to younger women.

Jenni Monet (Laguna Pueblo), award-winning investigative journalist on Indigenous Affairs and Indigenous rights and injustice in the U.S. and around the world. Read her articles here. Sign up for her newsletter, Indigenously: Decolonizing Your Newsfeed.

Norman Naranjo (Ohkay Owingeh) and her husband, Hutch, run The Feasting Place, a catering and educational program centered on traditional Pueblo foods. There they teach others to make traditional Pueblo food using traditional Pueblo agricultural practices.

Norma is also the author of The Four Sisters: Keeping Family Traditions Alive, which is a collection of recipes and stories of her life in Ohkay Owingeh. 

Representation matters. Founded in May 2006 by Dr. Debbie Reese (Nambé Owingeh), the American Indians in Children’s Literature (AICL) blog educates readers about Native peoples and provides critical analysis of children’s books, lesson plans, films, and topics related to American Indians and/or how lessons about Native people are taught in school. On YouTube: Native Voices in Children’s Literature (Sept 2021).

Phoebe Suina (Cochiti and San Felipe Pueblos), founder and owner of High Water Mark (HWM), LLC, a 100% Native American, woman owned environmental consulting company. Utilizing a consensus-based approach, she works to address infrastructure projects and initiatives that incorporates traditional and local knowledge with science-based planning, engineering, and project management solutions. Combining tradition with since, she has successfully managed multi-million-dollar infrastructure projects and initiatives for Los Alamos National Laboratory, Pueblo communities, and New Mexico cities and towns.

Pueblo Women Leaders

Deb Haaland Laguna Pueblo-Mesita village/Walatowa/ Norwegian) U.S. Secretary of the Interior

Haaland was born in Winslow, Arizona, to Mary Toya (Laguna Pueblo), a Navy veteran who worked at the Bureau of Indian Education for 25 years and Major J. D. “Dutch” Haaland (Norwegian American), a 30-year officer in the Marine Corps and recipient of the Silver Star (Vietnam). She has been a small business owner, voting rights activist, and 2014 candidate for New Mexico lieutenant governor.

The Department of the Interior (DOI) manages public lands and minerals, national parks and wildlife refuges, and upholds Federal trust responsibilities to American Indians, Alaska Natives, and affiliated island communities. The DOI oversees various federal agencies including the Bureau of Indian Affairs, the Bureau of Indian Education, the Bureau of Land Management, the National Park Service, and Fish and Wildlife Service. On March 3, 1849, a bill was passed to create the Department of the Interior to protect and manage the nation’s resources and cultural heritage. 

The DOI has been led by 52 males and one woman. Haaland is the DOI’s first Native and woman of color to hold a cabinet position.

Jenelle Roybal (Pojoaque Pueblo) is the first woman to serve as governor of Pojoaque Pueblo in 50 years. She had been the Lieutenant Governor since 2015 and has worked for her pueblo since 1994. 

She attended Northern New Mexico College and graduated with an associate’s degree in Business Administration Management.

About the Author

Jonna C. Paden, IPCC Librarian and Archivist, is a tribally enrolled member of Acoma Pueblo. As part of the Circle of Learning scholar cohort, she earned a Master of Library and Information Science from San José State University in Archives and Records Management. She completed a B.U.S. focused on English, Linguistics, and Native American Studies at the University of New Mexico. Since 2020, Jonna has been the Chair of Native American Libraries, a Special Interest Group (SIG) of the New Mexico Library Association (NMLA). She is the current archivist for the NMLA and an active member of the NMLA Archives & Archivists SIG, American Indian Library Association, and the Society for Southwest Archivists as part of the Diversity & Outreach Committee.

Pueblo Children’s Authors and Illustrators

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

February 4, 2023

In recognition of Children’s Authors and Illustrators week (January 29-February 4), read on about Pueblo children’s book authors and illustrators from the 1930s and 1940s to the present.

Early Pueblo Authors and Illustrators

One of the earliest Native children’s books, I Am A Pueblo Indian Girl (1939), was authored by Louise and published when she was thirteen years old. Through prose and poetry, Louise writes about her life, home, and customs.

Though the book’s illustrators are not credited and some paintings are unsigned, the artwork is by Allan Houser(Chiricahua Apache), Gerald Nailor (Diné), and Quincy Tahoma (Diné). 

Louise Abeita [E-Yeh-Shure, Blue Corn] (Isleta Pueblo; 1926-2014). 

This book is considered to be the first to document Pueblo life and art for non-Native readers. 

Velino Shije Herrera [Ma Pe Wi, Oriole] (Zia Pueblo; 1902-1973) 

In My Mother’s House (1941) was a 1942 Ralph Caldecott Medal Honor Book. The Caldecott Medal is awarded annually by the Association for Library Service to Children, a division of the American Library Association, to the artist of the most distinguished American picture book for children. Velino has illustrated seven books and a series of education pamphlets published by the BIA for its summer program for teachers as well as Young Hunter of Picuris (1943).

Pablita Velarde [Tse Tsan, Golden Dawn] (1918-2006; Santa Clara Pueblo)

Pablita retells six Tewa legends told by her grandfather and great-grandfather in Old Father Story Teller (1960). Her illustrations accompany the stories.

Indian Life Readers: Pueblo Series

Some of the first Pueblo illustrated books are a series of bilingual readers published by the United States Bureau of Indian Affairs and were printed at the Haskell Institute (Kan.), Chilocco Indian School (Okla.), or Phoenix Indian School (Ariz.) Written for third-grade level students in English and a Native language, the goal of the readers was to motivate Native students to read and speed up English proficiency. 

Non-Native writers retold tribal folktales with translations into the Native language by Native linguists which included Hopi and a Pueblo, Navajo, and Sioux series. Native authors wrote about life in their tribal community and Native artists illustrated the books.

Because there were five different Pueblo languages (Keres, Tewa, Tiwa, Towa, and Zuni), the Indian Life Readers: Pueblo Series was bilingual in Spanish, as that had been a second language in the Pueblos since the seventeenth century.

Tonita Lujan [Khup Khu] (Taos Pueblo; 1912-2015) Tonita illustrated Little Boy with Three Names (1940), the first book in the Indian Life Readers: Pueblo Series. Written in English with a Spanish version, it is a story of a Taos Pueblo boy understanding the complexity of his identity as evident by his three names in English, Taos, and Spanish.

Velino Herrera illustrated Young Hunter of Picuris (1943), a story of a young boy who wants to became a deer hunter.

In contrast to his illustrations in his first book, these drawings are stylized, but realistic.

Percy Tsisete Sandy [Kai-Sa, Red Moon] (1918-1974; Zuni Pueblo)

A story about a young Zuni boy’s return home from boarding school. From his grandfather, the boy learns about Zuni life through the seasons.

*Note: Cover images are newer book editions.

Contemporary Pueblo Writers

Emmett “Shkeme” Garcia (Tamaya/Santa Ana Pueblo and Walatowa/Jemez Pueblo)

Coyote and the Sky: How the Sun, Moon, and Stars Began (2006) tells the Santa Ana Pueblo story of the beginning of the stars and constellations. It is also a tale of Coyote, the troublemaker, who doesn’t obey instructions.

Inspired by the many rabbit tales from the New Mexico Pueblos, Sister Rabbit’s Tricks (2013) tells of her naughty behavior to the other animals and the lesson she learned.

In Finding My Dance (2022), Ria Thundercloud (Ho-Chunk Nation and Sandia Pueblo) shares her journey as a Native dancer, a mom, and her connection to her heritage.

Ria’s favorite children’s books by Native authors and people of color.

References

Benes, R. C. (2004) Native American Picture Books of Change: The Art of Historic Children’s Editions. Museum of New Mexico Press.

NEH on the Road. (2020) Indian Life Readers: Indian Stories for Boarding School Students Lesson Plan. Dennos Museum. Microsoft Word – Indian Life Readers lesson FINAL.docx (dennosmuseum.org)

About the Author

Jonna C. Paden, IPCC Librarian and Archivist, is a tribally enrolled member of Acoma Pueblo. As part of the Circle of Learning scholar cohort, she earned a Master of Library and Information Science from San José State University in Archives and Records Management. She completed a B.U.S. focused on English, Linguistics, and Native American Studies at the University of New Mexico.

Since 2020, Jonna has been the Chair of Native American Libraries, a Special Interest Group (SIG) of the New Mexico Library Association (NMLA). She is the current archivist for the NMLA and an active member of the NMLA Archives & Archivists SIG, American Indian Library Association, and the Society for Southwest Archivists as part of the Diversity & Outreach Committee.

Alaska Natives and Native Hawaiians

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

January 7, 2023

Happy New Year! The Pueblo year starts with celebrations as appointed and elected tribal leaders are announced and canes are passed from the current governor to the incoming leader. Read the January 2021 blog to learn about the Pueblo Canes. 

This month’s post is in response to a question asking why Alaska Natives and Native Hawaiians were not mentioned in the January 2022 blog on Tribal Sovereignty. The answer is based on their history with the United States. These reasons are also why you see the designation of Indigenous peoples of the U.S. referred to as “American Indians, Alaska Natives, and Native Hawaiians,” rather than the general term “American Indian” or “Native America.”

Federal Recognition

From the U.S. Department of the Interior Indian Affairs: A federally recognized tribe is an American Indian or Alaska Native tribal entity that is recognized as having a government-to-government relationship with the United States, with the responsibilities, powers, limitations, and obligations attached to that designation, and is eligible for funding and services from the Bureau of Indian Affairs.

Furthermore, federally recognized tribes are recognized as possessing certain inherent rights of self-government (i.e., tribal sovereignty) and are entitled to receive certain federal benefits, services, and protections because of their special relationship with the United States. 

Federal acknowledgement means the U.S. government has legally acknowledged the political status of a tribal nation. (Killsback) Historically, tribal nations in the U.S. received federal recognition through treaties, actions of Congress, Presidential executive orders, or other deferral administrative actions, or federal court decisions. Currently there are hundreds of federally unrecognized tribes in the United States. Many have been fighting for decades to gain federal recognition. 

Native Hawaiians

Kanaka Maoli (Native Hawaiians) are not a federal recognized tribe by the United States. Many Native Hawaiians reject the 2018 U.S. Commission on Civil Rights recommendation to Congress to confer federal recognition. One group wants the Hawaiian Kingdom restored, a country independent from the United States. The other, a nation-to-nation, federal recognition status. (VOA)

In September 2016, the U.S. Department of Interior announced a final rule which provides the administrative procedure and criteria the Interior would use for formal recognition. The U.S. government acknowledges Native Hawaiians as “a distinct and unique Indigenous people with a historical continuity to the original inhabitants” of Hawai’i, but that Native Hawaiians have never established a formal government. (VOA) The Native Hawaiian community must establish a unified, formal government before seeking a government-to-government relationship with the United States.

Native Hawaiians against federal recognition say that the 1893 overthrow of the Hawaiian Kingdom was theft because Queen Liliuokalani was deposed. Many believe “Hawai’i is still a nation and the Americans are occupiers – like the U.S. military – who should leave.” (Honolulu Civil Beat) In 1898, the U.S. Congress annexed Hawaii as a territory. Unlike tribal nations in the 48 contiguous states, the Native Hawaiian people have no land base of their own. 

Many feel that Hawai’i is “an independent nation under international law and federal recognition would undermine their sovereignty.” (Truthout) Accepting federal recognition would mean officially ceding authority to the U.S. of approximately more than two million acres of stolen land. (The Guardian)

Native Hawaiians do not consider themselves “American” for their origins are not like the Indigenous peoples of the Americas. Polynesians from the Marquesas Islands sailed over 2,000 miles to Hawai’i more than 1,600 years ago. Another group from the Society Islands arrived about 800 years later. Some traditional stories say they have always been there.

Synopsis: Long ago, individuals of dual male and female spirit brought the healing arts from Tahiti to Hawai’i. The name of their leader was Kapaemahu. Beloved by the people for their gentle ways and miraculous cures, they imbued four giant boulders with their powers. The stones still stand on what is now Waikiki Beach.

Also available as a bilingual Hawaiian and English book.

Alaska Natives

Currently there are 231 federally recognized tribes in Alaska. Though a relationship between the U.S. federal government and Alaska tribes began with the 1867 Treaty of Purchase from Russia, Alaska tribes did not appear on the Department of Interior’s List of Federally Recognized tribes until 1993. 

The term “Alaska Native” refers to eleven distinct cultures that can be divided into five geographical areas: Sugpiaq and Unangax (South-central and Aleutian Islands), Inupiaq and St. Lawrence Island Yupik (Arctic), Yup’ik and Cup’ik (Southwest), Athabascan (Interior), and Tlingit, Haida, Eyak, and Tsimshian (Southeast). The term “Alaska Native” recognizes the cultural and historical distinctions between the Indigenous peoples of Alaska and the Indigenous peoples of the conterminous, or contiguous, United States. The U.S. Census defines “American Indian” as “a person having origins in any of the original people of North and South America (including Central America) …” though it seems more used for the original peoples of the 48 contiguous United States.

Aboriginal land claims were settled differently for Alaska Natives. The U.S. does not hold land in trust like for tribes in the Lower 48. Rather, land went to one of two specially constructed Alaska Native corporations, village and regional. Village corporations own and manage lands surrounding villages; regional corporations own and manage lands outside of and surrounding village corporation lands, as well as other large tracts of land throughout the state. These corporations were created by the Alaska Native Claims Settlement Act to create Native-owned corporations to provide stewardship of ancestral lands, financial, and other resources for Alaska Native people. 

Because there is no defined “Indian Country” in Alaska, there several issues related to laws and jurisdiction centered on land which can be found at: A Few Differences between Alaska Tribes and Lower 48. Metlakatla is the only Indian Reserve in the state of Alaska. 

Molly Mabray is a 10-year-old Alaska Native girl that helps her parents run the Denali Trading Post in the fictional village of Qyah. Experience the rich history and modern-day experience of family life through the activities of Molly, her parents, and her friends.

__________

References

Altemus-Williams, I. (2015, December 13). Native Americans warn Native Hawiaains of the dangers of federal recognition. Trouthout. https://truthout.org/articles/native-americans-warn-native-hawaiians-of-the-dangers-of-federal-recognition/

Bitsui, M. (2020, October 2). What is a federally recognized tribe? U.S. Department of the Interior Indian Affairs. https://www.bia.gov/faqs/what-federally-recognized-tribe

Blair, C. (2014, June 24). Kanaka Maoli to Feds: “Get out of our house! Go home!’ Honolulu Civil Beat. https://www.civilbeat.org/2014/06/kanaka-maoli-to-feds-get-out-of-our-house-go-home/

Hilleary, C. (2019, February 7). Native Hawaiians divided on federal recognition. Voice of America. https://www.voanews.com/a/native-hawaiians-divided-on-federal-recognition/4775275.html#:~:text=But%20Congress%20has%20never%20formally%20recognized%20them%20as,of%20Europeans%2C%20they%20numbered%20up%20to%20a%20million. 

Killsback, D. (2020, February 3) Federal recognition of tribes: Why it matters. Montana Budget & Policy Center. https://montanabudget.org/post/federal-recognition-of-tribes-why-it-matters

Maile, U. (2021, March 4) The US government has always given Native Hawaiians a raw deal. It still does. The Guardian. https://www.theguardian.com/commentisfree/2021/mar/04/us-government-native-hawaiians-raw-deal

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About the Author

Jonna C. Paden, IPCC Librarian and Archivist, is a tribally enrolled member of Acoma Pueblo. As part of the Circle of Learning scholar cohort, she earned a Master of Library and Information Science from San José State University in Archives and Records Management. She completed a B.U.S. focused on English, Linguistics, and Native American Studies at the University of New Mexico.

Since 2020, Jonna has been the Chair of Native American Libraries, a Special Interest Group (SIG) of the New Mexico Library Association (NMLA). She is the current archivist for the NMLA and an active member of the NMLA Archives & Archivists SIG, American Indian Library Association, and the Society for Southwest Archivists as part of the Diversity & Outreach Committee.

Indigenous Connections & Collections – Federal Boarding School Initiative Investigative Report

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

This content is of a sensitive nature and may be disturbing or distressing.

July 2, 2022

The United States and Canada instituted boarding and residential school systems, respectively, which forcibly assimilated Indigenous peoples into American and Canadian society through the means of education. History shows that cultural assimilation corresponded with land dispossession.

In June 2021, Secretary of the Interior, Deb Haaland (Laguna Pueblo), announced the Federal Indian Boarding School Initiative, a comprehensive review of the United States boarding school policies with the goal of addressing intergenerational impact and understanding traumas of the past. This official report – the first of its kind – provides historical context, listing of school sites with summary profiles, maps of the general location of schools, identifies marked and unmarked burial sites, and details the historical impact of the boarding school system. 

READ: Volume One

Combined Appendix A and B

Appendix A: Official List of Federal Indian boarding schools, organized by state (or then territory)

Appendix B: Summaries for each Federal Indian boarding school

NABS: List of U.S. Indian Boarding Schools

Appendix C Federal Indian Borading School Maps (indianz.com)

Indian Boarding Schools

The Federal Indian Boarding School Initiative Investigative Report shows that between 1819 and 1969, the United States operated or supported 408 boarding schools across 37 states (or then territories), including 21 schools in Alaska, and 7 schools in Hawai’i. There are no exact numbers of Native children – some as young as age three – that were forcibly removed from their families and communities and placed in boarding schools. By 1900, there were at least 20,000 children in schools. By 1925, that number had more than tripled. (NABS)

School subjects emphasized European-American beliefs and values. The days were kept to a strict schedule that emphasized the importance of work. Students were forced to convert to Christianity and were not allowed to practice ceremonial customs or speak their tribal language. They were punished if they didn’t speak English. To encourage discipline, students were made to do military drills.

The Federal Indian boarding school system focused on a variety of vocational training, which led to use of child manual labor to help run the schools. Vocational training was seen as more practical than text-book learning. Students were instructed in livestock and poultry care, and agriculture production – including for sales outside the school system. They also learned lumbering, worked on the railroad, dug wells, made furniture, and did laundry, ironing, and garment-making. (Not a complete list.) The Investigate Report states that “the economic contribution of Indian and Native Hawaiian children to the Federal Indian boarding school system and beyond remains unknown.’ (DOI, 2022)

Curriculum for first grade students in 1917. (DOI, 2022)

The Department explained the need for Indian child manual labor as follows:

In our Indian schools a large amount of productive work is necessary. They could not possibly be maintained on the amounts appropriated by Congress for their support were it not for the fact that students are required to do the washing, ironing, baking, cooking, sewing, to care for the dairy, farm, garden grounds, buildings, etc. an amount of the labor that has in the aggregate a very appreciable monetary value. (Meriam Report, 1928)

Unspoken: America’s Native American Boarding Schools

KUED takes a moving and insightful look into the history, operation, and legacy of the federal Indian Boarding School system, whose goal was total assimilation of Native American s at the cost of stripping away Native culture, tradition, and language.

NABS Newsletter: Boarding School Generations

Carlisle Indian School

Brief History of the Carlisle Indian Industrial School and CISDRC

The United States Indian Industrial School in Carlisle, Pennsylvania, generally known as Carlisle Indian Industrial School, was the flagship Indian boarding school in the United States from 1879 through 1918. Richard Henry Pratt, a U.S. Army commissioned officer, secured Carlisle Barracks, a deserted military base, for the site of his school. 

Pratt developed a method of Indian assimilation through education when he oversaw Kiowa, Comanche, and Arapaho prisoners of war in a Saint Augustine, Florida jail. The men were taught English, European culture, vocational skills, and dressed in European clothing. Thus begin Pratt’s approach to “civilizing” Native Americans.

Carlisle became the model for other boarding schools. Because Indians were thought to be “good with their hands,” they were taught manual trades rather than educated to be doctors, teachers, or lawyers. Half the day was spent learning reading, writing, and arithmetic. The other half centered on vocational training.

Historical and Intergenerational Trauma

The U.S. federal government’s Indian Boarding School Policy has caused historical trauma and intergenerational trauma on American Indian and Alaska Native (AI/AN), and Native Hawaiian people. Children were intentionally displaced from their home area and sent to schools far away. For example, Alaskan natives were sent to the Chilocco Boarding School in Oklahoma. In dormitories, children were intentionally mixed in order to disrupt tribal relations and to prevent the use of their tribal language with those of their own tribe. 

In taking children from communities, family ties were disrupted, as well as cultural connections to places. In 1803, the Indian Policy meant to dispossess Indian tribes of their territories, partly by assimilation. It was thought that once educated, children would have no need to return to their homelands and, therefore, that land could be acquired “to make room for the cultivators of the earth.” (DOI, 2022) 

The Investigative Report states that “systemic identity-alteration methodologies” were employed in Federal Indian boarding schools. This includes renaming from Indian names to English names, cutting of hair, dress in military or other uniforms. (DOI, 2022) Children were punished for speaking Indigenous languages, and practicing cultural customs and spiritual beliefs. They suffered a range of human rights violations – physical, sexual, psychological, emotional, and spiritual abuse and neglect. School rules were enforced using corporeal punishment, such as flogging and whippings, solitary confinement, withholding of food, and other means like balancing the knees on a broomstick with the nose pressed to a wall. At times, older children were made to punish younger children. Some died at the schools and never returned home. 

Unseen Tears

Native American families in Western New York continue to feel the impact of the Thomas Indian School and the Mohawk Institute. Survivors speak of traumatic separation from their families, abuse, and a systematic assault on their language and culture. Western New York Native American communities are presently attempting to heal the wounds and break the cycle inter-generational trauma resulting from the boarding school experience. Unseen Tears documents testimonies of boarding school survivors, their families, and social service providers.

Books

A list of books by Indigenous writers curated by author David A. Robertson (Cree) whose grandmother, Sarah Robertson, attended Norway House Indian Residential School (Manitoba) in the 1920s and early 1930s.

Children’s books curated by Angeline P. Hoffman (White Mountain Apache).

Listing of books from The National Native American Boarding School Healing Coalition.

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References

Department of the Interior. (2022). Federal Indian Boarding School Initiative Investigative Report. https://www.bia.gov/sites/default/files/dup/inline-files/bsi_investigative_report_may_2022_508.pdf

National Indian Law Library. (1969). Indian Education: A National Tragedy – A National Challenge (Kennedy Report). https://narf.org/nill/resources/education/reports/kennedy/toc.html  

National Indian Law Library. (1928, February 21). Meriam Report: The Problem of Indian Administration. https://www.narf.org/nill/resources/meriam.html

National Native American Boarding School Healing Coalition. (2020). Healing Voices Volume 1: A Primer on American Indian and Alaska Native Boarding Schools in the U.S. https://secureservercdn.net/198.71.233.187/ee8.a33.myftpupload.com/wp-content/uploads/2021/09/NABS-Newsletter-2020-7-1-spreads.pdf

National Native American Boarding School Healing Coalition. (n.d.). U.S. Indian Boarding School History. https://boardingschoolhealing.org/education/us-indian-boarding-school-history/

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*The term Indigenous is used broadly to include those labeled Native American, American Indian, Alaska Native, Hawaiian, First Nations, Aboriginal, and others such as the Sami (Finland) and Ainu (Japan). Native American and American Indian are used generally and interchangeably in this blog.

About the Author

Jonna C. Paden, Librarian and Archivist, is a tribally enrolled member of Acoma Pueblo. Part of the Circle of Learning cohort, she holds a Masters in Library and Information Science from San José State University where she focused on the career pathway of Archives and Records Management. She is also the Archivist for the New Mexico Library Association (NMLA) and current Chair (2020-2022) for the New Mexico Library Association (NMLA) Native American Libraries – Special Interest Group (NALSIG).