noise dept.
NASA
Interview Vampire Daily
taylor price
đŞź
Not today Justin
cherry valley forever
No title available
Jules of Nature

romaâ
EXPECTATIONS
I'd rather be in outer space đ¸

blake kathryn

@theartofmadeline
Doug Jones
occasionally subtle
Fai_Ryy
One Nice Bug Per Day
Xuebing Du
â

seen from France
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@landscapebiography-blog
âEach new medium imposes on society, new relations to the body and to perception, time, and spaceâ
This short documentary depicts a discussion at Duck Lake, Saskatchewan, in which Indian-MĂŠtis problems are presented before a gathering of Native and white community members. Essential issues such ...
âWhen they put us on reserves and Indian residential schools, the purpose was for land. And when they established the Indian residential schools, they entered into a joint venture with the church. And in any joint venture, each of the parties expects to benefit. And the government expected to benefit from our land, and the church expected to benefit from our souls. Those were the two things they wanted from us. And Indian residential school schooling did that. Their purpose was to kill the, kill the Indian in the child.â
 - Isabelle Knockwood, testimony for Truth and Reconciliation Commission, Canada
"Think of the Native image, the feathers the braids, the beads, the buckskin...All of these images and meanings form wallpaper on the insides of our minds. They are ever-present, and yet invisible. These are our Americana Indians. The imaginative, the romantic, fictional portrayals of the real Native nations of our country...
Why do I care? Because I am an American Indian woman. You may be thinking, "She doesn't look Indian. Where are her braids and her buckskin?" See, there's the wallpaper. The ever-present expectation of Indianness from the Western movies and storybooks. These fictions create confusion when they meet reality. These fictions can also cause harm when they replace reality.Â
There are 4.1 million American Indians in this country and many of them are urban. New York City has approximately 100,000 American Indian people, and there are about 33,000 American Indians living in Albuquerque. Now, we don't all look or act or behave or believe the same things. We are as diverse as the 562 sovereign nations.
Youth culture feels comfortable appropriating American Indian images and dress; Halloween, sports, hipster concerts. Maybe this is innocent, but if so, why have we stopped dressing as Aunt Jemima but we continue to dress as American Indian people? What is it about the sexy Indian squaw that seems ever-present in the American imagination?
American Indian women are the most victimized group in the country. They have the highest rates of sexual and physical abuse. In fact, one in three Native women will be raped in her lifetime. For many the question is not if but when the abuse will occur.
Itâs very difficult to draw a direct cause and effect between media, images, and harm to native communities, but when we look at these images it becomes clear that the sexualization of native women is a given. While the consumer may be thinking exoticism and allure, I am thinking bruises, blood and trauma. Images may seem harmless but they must be interpreted in light of social and historical context. The United States government has long waged a war on Native womenâs bodies, including rape in military action, boarding school abuse, forced sterilization. These demeaning images and attitudes are learned.Â
What I want you to do is more than think Indian. I want you to consider the Native perspective and then I want you to think about your own assumed wisdom and I want you to have a conversation. Parents, think about your kids future, teach them to respect difference. Young people, if you have a friend who comes to a party in a headdress, ask them, âWhat are you thinking?â Consumers, choose not to buy derogatory products, buy native products from native people. What Iâm asking for is simple, think twice, speak out, educate yourselves, have a conversation."
when I recently acted like a grown-up at the American Anthropological Association conference.
The White House on Wednesday released a report outlining the current state of education for Native American students, bleakly declaring that "Native youth -- and Native education -- are in a state of emergency." The report, titled "...
in memory
"...We have not dealt with our problems; social exclusion, racism, and other kinds of prejudices. The children's greatest battle is against invisibility. We are nothing until someone recognizes our value, validates our existence... until someone reflects our image back and gives us recognition. These children are starved of a social existence. These kids move around the streets of all Brazilian cities, invisible. The child is invisible because his presence is ignored, he's looked down on, or because we stigmatize him and see only a caricature. When we project our prejudices onto someone, we cancel out, we destroy, what makes that person unique. We only see what we project onto him, a caricature of our own prejudices."
White Wolf: Children of the Jaguar The Sarayaku take legal avenues to protect their land against the invasion of oil companies. âWeâve seen in other communities that every time companies come onto lands illegitimately, itâs totally devastating. They destroy. They destroy our families. They destroy the local communities because we canât do anything if companies come here. Thatâs why we have to fight to save our community.â âItâs not hard to recall the history of oppression and invasion that indigenous peoples have lived through for centuries in the Americas. This case is one in which indigenous peoples have been excluded from the decisions that states and others in positions have power have taken over fundamental aspects of their lives. Often these decisions have had disastrous consequences for their physical and cultural survival.â
"There is no simple relationship of reflection, imitation or one-to-one correspondence, between language and the real world. The world is not accurately or otherwise reflected in the mirror of language. Language does not work like a mirror. Meaning is produced within language, in and through various representational systems which, for convenience, we call âlanguages.â Meaning is produced by the practice, the âwork,â of representation." Language is not a transparent medium between things and meaning.
"Truth is not 'guaranteed' and cannot be transparently reflected by a mirror with a memory (photograph), yet some kind of partial and contingent truths are nevertheless the always-receding goal of the documentary tradition. Instead of careening between idealistic faith in documentary truth and cynical recourse to (charges of) fiction, we do better to define documentary not as an essence of truth but as a set of strategies designed to choose from a horizon of relative and contingent truths." L. Williams, 1998: 386
The Twitter Storm Before the Oscars
I am #NotYourTonto, complementary to #NotYourMascot, references Gore Verbinskiâs July 2013 movie The Lone Ranger, which has been nominated for best makeup in this yearâs Academy Awards.
"Radio is a lifeline for emergencies, tribal languages, health and economic news, and electoral participation across Indian Country..."
I AM INDIGENOUS by Chad Charlie
I am indigenous. I am the first people you see when you discover a new land. I am the squatter who lived here before any of these new plans. I am the savage who fought for the sake of my family. I am the beast that you patriotically killed randomly. I am the disease infested Injin that accepted your sickness filled blankets. I am the unreligious devil who worshipped my god but represented satan. I am the drunk laying on the corner, but yet I donât drink. I am the university studying lawyer, but yet I donât think. I am the worthless orphan left in foster care away from my culture. Many of my people wanted to adopt me but I was fed to the vultures. I am the residential school survivor that was stripped of my bogus traditions. I am the chief of my people but yet, I belong in prison. I am the mascot of your sports teams, And the names of your cities. I am the non-existing parasite that you apologize to out of pity. I am the one who taught you to harvest and to use natures medicine. But I am also the one who has yet to come up with an invention. My intentions were to kill you, rape your wives and enslave your children. Only to assimilate you so you can become regular civilians. I speak in my language that you recognize as dumb. I am the crazy person because I donât speak in tongue. I am your spirit guide, I am open for prayer. But I am also available when you want to speak to a bear. I am the old Indian ghost on whose grave you live. I am the cartoon character that you portray to little kids. I am your Apache helicopter and your Jeep Grand Cherokee. And apparently Iâm a float in your parade when you feel like staring at me. I am an Indian giver, I take things back when I like. I am your ironically cold-blooded indigenous stereotype
http://lastrealindians.com/i-am-indigenous-by-chad-charlie/
We never look at just one thing; we are always looking at the relation between things and ourselves. Our vision is continually active, continually moving, continually holding things in a circle around itself, constituting what is present to us as we are.
John Berger, Ways of Seeing
Communication founds culture. In it we recognize ourselves as subjects and discover the necessity of the Other, the mirror of ourselves. In this reflection and in the discourse that emerges from it we find our place in the cosmos, we construct our identity. The problem is that we have been produced in a foreign design, imposed from power and its vision of the world. The place we find ourselves in is not ours; it is the place of exclusion that power assigns us. Exclusion and power have been the method and foundation of communications media.
...When communication recuperates the meaning that has been torn from (our culture), we are in a position to find our place, to find ourselves again. Our project is aimed at indigenous peoples of Oaxaca, Mexico and starts fro the idea that by recuperating the original and shared meaning of communication, of constructing through media a historical discourse of one's own as well as an ethical and aesthetically dignified representation. Ojo de Agua, a collective of alternative communicators, some of whom are indigenous, proposes to recuperate visions of the world that communications mass media have denied. Ojo de Agua Communicacion S.A., 2000