Dear non-natives

magicusersresource:

dogbearspeaks:

The Plains warbonnet is not a Cherokee thing. It is not a Navajo thing. It is not an Indian thing. It is a Plains thing.

Stop calling every silly thing you draw that even vaguely resembles a native “Cherokee” or “Navajo” or “Aztec.”

Stop drawing the warbonnet everywhere as the apparently definitive native thing. It isn’t part of all of our 600+ cultures.

Same goes for the tipi, not part of every one of the 600+ indigenous cultures.

Stop thinking that if a native person doesn’t have dark, “mahogany” skin, that their heritage is invalid. Even without admixture, we actually do have varying skin tones.

Stop wearing crappy fake warbonnets.

Stop wearing redface.

Stop using us as your silly mascots. We are people.

Stop saying “spirit animal.” It’s derived from a New Age bastardization of a something that actually exists in some of our cultures.

Don’t smudge. Cleanse all you like, that’s fine, but don’t smudge.

Don’t call us “Indians.” “Native American” isn’t great either, it is not our name, but it’s slightly better than “Indian.” “Indigenous” is also fine.

Don’t use NDN/ndn. That is ours.

Step off about our hair. If you meet a long-haired native, admire it if you like, maybe even ask them about it (RESPECTFULLY), but do not touch. The same applies for someone with short hair, but additionally for those with short hair, don’t say things like “oh you’d look more native/Indian/etc if your hair was long.” We didn’t all traditionally have long, flowing hair. Believe it or not, there are actually different haircuts existing in our various cultures, and aside from that ultimately it’s a personal choice, one does not need to have long hair if they don’t want to. Doesn’t make them any less native to have short hair.

Don’t pray to our spirits/gods/energies. Native spiritualities are closed, they are not for outsiders.

Don’t say “The Native Americans believed…” Firstly, the past tense is silly, we still exist and do things. Secondly, we are NOT A MONOLITH. As I mentioned before, there are upwards of 600 different Native American cultures.

Don’t ask about someone’s “Indian name.” That’s not only insensitive, the name you are referring to in that instance is something sacred, and might not be something that person wants to share with you.

Don’t call yourself silly crap like “howling wolf” or “flying eagle.” That’s also racist and insensitive.

Regardless of whatever you might think you’re doing, or what your intentions may be, if a native person tells you that what you’re doing is disrespectful, STOP DOING IT.

You aren’t honoring us. You’re just mocking us further, demonstrating your continued ability to treat us like shit and get away with it even now, centuries after our colonization began. Your feelings are not more important than our history and survival.

To those doing your best as allies, thank you, keep doing what you do. HOWEVER, don’t let opportunities to educate others escape you. By letting them continue to be ignorant, you are failing. Spread the message.

There will be no “please.” It’s been more than 500 years, and we still are made to be invisible in our homelands. Still we are treated like less. Some even think we all died long ago.

We are still here

We will still be here

Treat us with respect.

Appropriation of Native cultures runs rampant in the pagan/witchcraft community. Remember, it’s just like kindergarten. Be kind, be respectful, and ask before touching something that does not belong to you.

-Bri

As a white person, a white AUTISTIC person, I am horrified that some of these things even have to be stated. The hair thing. WHY WOULD YOU TOUCH SOMEONE’S HAIR, that is their body, that requires consent. Why would you tell someone to be more ‘native’ in their physical presentation for you, that is just as bad as telling women to smile for you, worse even. White people, why are you like this.

And yeah, stop it with the appropriating culture thing. I grew up in a country (NOT AMERICA) where you made ‘dreamcatchers’ in Brownies and played ‘cowboys and indians’ in the playground and New Age shops were AWASH with things stolen from indigenous cultures (STILL ARE). Indigenous names were a joke with a punchline. My (white) cousin named two of her (white) kids Navajo and Cheyenne. It all sucks. It all happened. But we have an opportunity to be better. We have a choice to listen to native peoples and NOT DO THAT SHIT. Same goes for Indigenous Australians and their cultures, and all of the other cultures and peoples impacted by white imperialism and colonialism. Just because your ancestors stole it doesn’t make it yours to use now. It’s almost twenty fricking eighteen. If you ask, and if you’re told no, don’t touch. Any kindergartener knows that.

Seattle teen calls out her dad’s Native American art. He learns she’s right

theinfalliblefrogboy:

trisockatops:

Sara Jacobsen, 19, grew up eating family dinners beneath a stunning Native American robe.            

Not
that she gave it much thought. Until, that is, her senior year of high
school, when she saw a picture of a strikingly similar robe in an art
history class.

The teacher told the class about how the robe was
used in spiritual ceremonies, Sara Jacobsen said. “I started to wonder
why we have it in our house when we’re not Native American.”

She said she asked her dad a few questions about this robe. Her dad, Bruce Jacobsen, called that an understatement.

“I
felt like I was on the wrong side of a protest rally, with terms like
‘cultural appropriation’ and ‘sacred ceremonial robes’ and ‘completely
inappropriate,’ and terms like that,” he said.

“I got defensive
at first, of course,” he said. “I was like, ‘C’mon, Sara! This is more
of the political stuff you all say these days.’”

But Sara didn’t
back down. “I feel like in our country there are so many things that
white people have taken that are not theirs, and I didn’t want to
continue that pattern in our family,” she said.

The robe had been
a centerpiece in the Jacobsen home. Bruce Jacobsen bought it from a
gallery in Pioneer Square in 1986, when he first moved to Seattle. He
had wanted to find a piece of Native art to express his appreciation of
the region.

       The Chilkat robe that hung over the Jacobsen dining room table for years.   Credit Courtesy of the Jacobsens      

“I just thought it was so beautiful, and it was like nothing I had seen before,” Jacobsen said.

The
robe was a Chilkat robe, or blanket, as it’s also known. They are woven
by the Tlingit, Haida and Tsimshian peoples of Alaska and British
Columbia and are traditionally made from mountain goat wool. The tribal
or clan origin of this particular 6-foot-long piece was unclear, but it
dated back to around 1900 and was beautifully preserved down to its long
fringe.

“It’s a completely symmetric pattern of geometric
shapes, and also shapes that come from the culture,” like birds,
Jacobsen said. “And then it’s just perfectly made — you can see no seams
in it at all.”

Jacobsen hung the robe on his dining room wall.

After
more needling from Sara, Jacobsen decided to investigate her claims. He
emailed experts at the Burke Museum, which has a huge collection of
Native American art and artifacts.

“I got this eloquent email
back that said, ‘We’re not gonna tell you what to go do,’ but then they
confirmed what Sara said: It was an important ceremonial piece, that it
was usually owned by an entire clan, that it would be passed down
generation to generation, and that it had a ton of cultural significance
to them.“  

Jacobsen
says he was a bit disappointed to learn that his daughter was right
about his beloved Chilkat robe. But he and his wife Gretchen now no
longer thought of the robe as theirs. Bruce Jacobsen asked the curators
at the Burke Museum for suggestions of institutions that would do the
Chilkat robe justice. They told him about the Sealaska Heritage
Institute in Juneau.

When Jacobsen emailed, SHI Executive
Director Rosita Worl couldn’t believe the offer. “I was stunned. I was
shocked. I was in awe. And I was so grateful to the Jacobsen family.”

Worl said the robe has a huge monetary value. But that’s not why it’s precious to local tribes.

“It’s
what we call ‘atoow’: a sacred clan object,” she said. “Our beliefs are
that it is imbued with the spirit of not only the craft itself, but
also of our ancestors. We use [Chilkat robes] in our ceremonies when we
are paying respect to our elders. And also it unites us as a people.”

Since
the Jacobsens returned the robe to the institute, Worl said, master
weavers have been examining it and marveling at the handiwork. Chilkat
robes can take a year to make – and hardly anyone still weaves them.

“Our
master artist, Delores Churchill, said it was absolutely a spectacular
robe. The circles were absolutely perfect. So it does have that
importance to us that it could also be used by our younger weavers to
study the art form itself.”

Worl said private collectors hardly ever return anything to her organization. The federal Native American Graves Protection and Repatriation Act requires
museums and other institutions that receive federal funding to
repatriate significant cultural relics to Native tribes. But no such law
exists for private collectors.

       Bruce
and Gretchen Jacobsen hold the Chilkat robe they donated to the
Sealaska Heritage Institute as Joe Zuboff, Deisheetaan, sings and drums
and Brian Katzeek (behind robe) dances during the robe’s homecoming
ceremony Saturday, August 26, 2017.   Credit NOBU KOCH / SEALASKA HERITAGE INSTITUTE  
   

Worl
says the institute is lobbying Congress to improve the chances of
getting more artifacts repatriated. “We are working on a better tax
credit system that would benefit collectors so that they could be
compensated,” she said.

Worl hopes stories like this will encourage people to look differently at the Native art and artifacts they possess.

The Sealaska Heritage Institute welcomed home the Chilkat robe in a two-hour ceremony over the weekend. Bruce and Gretchen Jacobsen traveled to Juneau to celebrate the robe’s homecoming.

Really glad that this is treated as hard hitting news, no really, I am

Seattle teen calls out her dad’s Native American art. He learns she’s right