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Native American Culture Pride, 39899 Balentine Drive Suite 200 , Newark, CA, United States, California City, CA (2025)

04/08/2024

𝙍𝙚𝙙 𝙎𝙝𝙞𝙧𝙩
Red Shirt (Oglala Lakota: Ógle Šá in Standard Lakota Orthography) (a/k/a "Ogilasa" and "Joseph Red Shirt") (1847-January 4, 1925) was an Oglala Lakota chief, warrior and statesman.. Red Shirt is notable in American history as a U.S. .Army Native Scout and a progressive Oglala Lakota leader who promoted friendly associations with whites and education for his people. Red Shirt opposed Crazy Horse during the Great Sioux War of 1876-1877 and the Ghost Dance Movement of 1890, and was a Lakota delegate to Washington in 1880.. Red Shirt was one of the first Wild Westers with Buffalo Bill's Wild West and a supporter of the Carlisle Native Industrial School.. Red Shirt became an international celebrity Wild Westing with Buffalo Bill's Wild West and his 1887 appearance in England captured the attention of Europeans and presented a progressive image of Native Americans..

04/08/2024

Adam Beach (born November 11, 1972) He is Saulteaux Anishinaabe/Canadian actor. He is best known for his roles as Victor Joseph in Smoke Signals; Frank Fencepost in Dance Me Outside; Tommy on Walker, Texas Ranger; Kickin' Wing in Joe Dirt; U.S. Marine Corporal Ira Hayes in Flags of Our Fathers; Private Ben Yahzee in Windtalkers; Dr. Charles Eastman (Ohiyesa) in Bury My Heart at Wounded Knee; NYPD Detective Chester Lake in Law & Order: Special Victims Unit; and Officer Jim Chee in the film adaptations of Skinwalkers, Coyote Waits and A Thief of Time. He starred in the Canadian 2012–2014 series Arctic Air and played Slipknot in the 2016 film Su***de Squad. He also performed as Squanto in Disney's historical drama film Squanto: A Warrior's Tale. Most recently he has starred in Hostiles (2017) as Black Hawk and the Netflix original film Juanita (2019) as Jess Gardiner and Edward Nappo in Jane Campion's The Power of the Dog.
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theo dõi Indigenous Tribes

04/08/2024

𝗧𝗵𝗲𝗿𝗲 𝘄𝗲𝗿𝗲 𝗳𝗲𝗺𝗮𝗹𝗲 𝘄𝗮𝗿𝗿𝗶𝗼𝗿𝘀
In the movies, male Native American warriors rode off to battle while their female counterparts remained behind to cook, sew, and take care of the camp. In real life, this wasn’t always the case. Many warrior Native American women fought alongside men. The most famous of these was probably Buffalo Calf Road Woman, a member of the Northern Cheyenne tribe who fought in the Battle of the Rosebud and the Battle of Little Bighorn. In fact, according to the elders of the Northern Cheyenne tribe, it was she who dealt Custer his final deadly blow. Buffalo Calf Road Woman is just one of many incredible women you didn’t read about in history class.

04/07/2024

Indigenous joy
I saw this gorgeous photo that Twyla Baker posted from a collection at the Minnesota State Historical Society of Arikara/Mandan/Hidatsa girls laughing, it reminded me of this piece I wrote last year in my endeavors to gather old photos that embody Indigenous Joy:
Indigenous joy.The laughter emanating from these faces, the pleasure of the sounds of corn husks rustling as harvests roll in.The essence of pure joy on those faces is the embodied wellspring to which I make my daily offerings.
We are sowing seeds of Indigenous joy. When the days are long, when the row is long to hoe, when the smoke fills the sky and uncertainty creeps into the corners of my mind. I bring my embodied prayer back to this; that the fruits of our labor and also our creativity will continue to carve into being a world where it is safe and nourishing place for grandmas to teach their children the stories that are held inside the seed corn, that the deft hands of grandmothers conjure up magic in the simple beauty of knot being tied or the way a knife is handled.
Remember this. They want us to be defined by our intergenerational trauma. Yet the blood in our veins carries wild rushing rivers of intergenerational resilience, reverence, pleasure, joy and collective creative force and a spirit fire that could never be extinguished against all odds and acts of atrocities.
Let that be our North Star, our ancestral blood memory of beautiful resistance. Make yourself into a vessel where that song can be sung...
Don't despair.This resistance is intergenerational work and it is alive and sprouting. The seeds of hope of this movement have been planted a long time ago, by loving humans who cared so deeply that you might know no hunger. These prayers have been whispered around many fires, in birthing rooms, in final breaths, heaved towards horizons at first dawn light, to the winds, under rustling dry corn stalks during the harvests...
Don't despair.Those seeds of hope are sprouting. We can hear the seedsongs of generations in that reverent inhale.
Let us hold the vision of Indigenous joy as we move in community and tend the hearth of dignified resurgence.

04/07/2024

GRAHAM GREENE - Born June 22, 1952, on the Six Nations Reserve in Ohsweken, Ontario, Mr. Greene is a 70 year old FIRST NATIONS Canadian actor who belongs to the ONEIDA tribe. He has worked on stage, in film, and in TV productions in Canada, the U.K., and the U.S. He was nominated for an Academy Award for Best Supporting Actor for his 1990 performance in "Dances with Wolves". Other films you may have seen him in include Thunderheart, Maverick, Die Hard with a Vengeance, the Green Mile, and Wind River. Graham Greene graduated from the Centre for Indigenous Theatre in 1974 & immediately began performing in professional theatre in Toronto and England, while also working as an audio technician for area rock bands. His TV debut was in 1979 and his screen debut in 1983. His acting career has now spanned over 4 decades & he remains as busy as ever. In addition to the Academy Award nomination for Dance with Wolves, he has been consistently recognized for his work, and also received nominations in 1994, 2000, 2004, 2006, and 2016. Graham Greene lives in Toronto, Canada, married since 1994, and has 1 adult daughter.
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theo dõi

04/07/2024

Chief Charlo
Charlo (also Charlot; Claw of the Little Grizzly or Small Grizzly-Bear Claw) (c. 1830-1910) was the leader of the Bitterroot Salish from 1870 to 1910.
Charlo was born around 1830, before there was a permanent white colony in what is now Montana. His father was Chief Victor (a lot of horses or a lot of horses). Charlo grew up in the Bitterroot Valley, the ancestral home of his people, where every landscape had a coyote story, tribal event, or family history attached to it. The inhabitants of Charlo practiced a seasonal walk, going once or twice a year in the plains to hunt buffalo. During Charlo’s childhood, the Radiceamara Salish were recovering from a population decline caused by smallpox and wars fueled by the westward movement of the plains tribes who had driven the Great Plains Salish in previous generations. In 1841, Jesuit priests opened the Sainte-Marie Mission in the Bitterroot Valley, which became a religious and social center for the tribe. It also became Montana's first permanent white colony. So when Charlo came of age, his people were taken in a diplomatic dance to forge alliances with western tribes, to defend their ancestral buffalo hunting rights in the face of pressure from the plains tribes, and to maintain peace. peace with the growing white population. Charles married a woman named Margaret, and they had three children: Martin, Ann Felix and Victor.
In 1855 the Treaty of Hellgate was signed and he became a major force influencing Charlo's path. This treaty between the Salish, Pend d'Oreilles and Kootenais and the United States government provided for the Flathead Indian Reservation in the lower valley of the Flathead River and a second provisional reserve in the Bitterroot Valley. The treaty called for an inquiry into the Bitterroot Valley, after which the President would decide which valley would be "best suited to the needs of the Flathead Tribe." The treaty also promised to keep the Bitterroot Valley closed to white settlement until the investigation was completed. The treaty effectively weakened the Salish tribe's legal claims to Bitterroot Valley. Father Adrian Hoecken, SJ, watched the council's work and thought the treaty was a joke, writing: “What a tragic and ridiculous comedy the whole council has demonstrated. It would take too long to write everything down - oh well! Not a tenth of this was really understood by either side, as Ben Kyser [the translator] speaks very poorly and is not good at translating into English. Congress did not ratify the treaty until 1859, leaving the Salish people in limbo. When the treaty was finally ratified, the government messed up almost everything. In particular, the government never fully examined the valley as promised and, distracted by the civil war, languished over whether to create a reserve in the Bitterroot Valley. He also failed to keep the white settlers out of Bitterroot as promised.
Charlo spent the rest of his life trying to hold the US government accountable for keeping its promises and standing up for the rights of his people to set aside land against white efforts to open up the reservation.

04/06/2024

🦅🦅Spotted Elk 🦅🦅🦅
As chief, Spotted Elk (who later became known by the name of 'Big Foot' or Sitȟáŋka), was considered a great man of peace. He was best known among his people for his political and diplomatic successes. He was skilled at settling mass quarrels and was often in great demand among other Teton bands. During the 1870s, Spotted Elk allied his tribe against the US Army, together with Sitting Bull, Crazy Horse, and Touch the Clouds. Spotted Elk saw no major action during the Great Sioux War of 1876-77. However, his tribe – the Miniconjou, Lakota – suffered during the war, after which they surrendered. Following the Sioux Wars, the government placed the Miniconjou on the Cheyenne River Indian Reservation, South Dakota. Spotted Elk encouraged adaptation to reservation life, by way of developing sustainable agriculture and building schools for Lakota children. He was amongst the first American Indians to raise corn in accordance with government standards. Spotted Elk also advocated a peaceful attitude toward white settlers. Spotted Elk (1826 approx – December 29, 1890), was the son of Miniconjou chief Lone Horn and became a chief upon his father's death. In 1890, he was killed by the U.S. Army at Wounded Knee Creek, Pine Ridge Indian Reservation, South Dakota, USA with at least 150 members of his tribe, in what became known as the Wounded Knee Massacre

04/06/2024

I REMEMBER well. None of us who were there could forget. I was almost eighteen that summer. Never before or since that time did my people gather in such great numbers. Our camp on the Greasy Grass [Little Bighorn] stretched four miles along the river -- six great camp circles, each a half mile across, with thousands of Lakota fighting men and their families.
In that long-ago time none of my people knew more than a thousand numbers. We believed no honest man needed to know more than that many. There was my own tribe, the Miniconjou. There were our cousins, the Hunkpapa, the Sans Arc, the Two Kettles, the Sihasapa [Blackfoot Sioux], the Brulé, and the Oglala -- all our Seven Council Fires. There were many of our eastern relatives, too -- the Yankton and the Santee. And our kinsmen from the north were there -- the Yanktonai and the Assiniboin. Our friends and allies the Cheyenne were there in force, and with them were smaller bands of Arapaho and Gros Ventre. It was a great village and we had great leaders.
Hump, Fast Bull, and High Backbone led my tribe. Crazy Horse headed the Oglala. lnkpaduta [Scarlet Tip] led the Santee. Lame White Man and Ice Bear led the Cheyenne. But the greatest leader of all was the chief of the Hunkpapa -- Sitting Bull. As long as we were all camped together, we looked on him as head chief. We all rallied around him because he stood for our old way of life and the freedom we had always known. We were not there to make war, but, if need be, we were ready to fight for our sacred rights. Since the white man's government had promised our leaders that we could wander and hunt in our old territory as long as the grass should grow, we did not believe the white soldiers had any business in our hunting grounds. Vet they came to attack us anyway.
I slept late the morning of the fight. The day before, I had been hunting buffalo and I had to ride far to find the herds because there were so many people in the valley. I came back with meat, but I was very tired. So when I got up, the camp women were already starting out to dig for wild turnips. Two of my uncles had left early for another buffalo hunt. Only my grandmother and a third uncle were in the tepee, and the sun was high overhead and hot. I walked to the river to take a cool swim, then got hungry and returned to the tepee at dinner time [noon].
"When you finish eating," my uncle said, "go to our horses. Something might happen today. I feel it in the air."
I hurried to Muskrat Creek and joined my younger brother, who was herding the family horses. By the time I reached the herd, I heard shouting in the village. People were yelling that white soldiers were riding toward the camp.
Iron HaiI climbed Black Butte for a look around the country. I saw a long column of soldiers coming and a large party of Hunkpapa warriors, led by Sitting Bull's nephew, One Bull, riding out to meet them. I could see One Bull's hand raised in the peace sign to show the soldiers that our leaders only wanted to talk them into going away and leaving us alone. But all at once the soldiers spread out for attack and began to fire, and the fight was on. I caught my favorite war pony, a small buckskin mustang I called Sung Zi Ciscila [Little Yellow Horse] and raced him back to camp to get ready for battle.
I had no time to paint Zi Ciscila properly for making war, just a minute or so to braid his tail and to dab a few white hail spots of paint on my own forehead for protection before I galloped out on the little buckskin to help defend the camp. I met four other Lakotas riding fast. Three were veteran fighters, armed with rifles; the other was young like me and carried a bow and arrows as I did. One of the veterans went down. I saw my chance to act bravely and filled the gap. We all turned when we heard shooting at the far side of the village nearest the Miniconjou camp circle and rode fast to meet this new danger. I could see swirls of dust and hear shooting on the hills and bluffs across the river. Hundreds of other warriors joined us as we splashed across the ford near our camp and raced up the hills to charge into the thickest of the fighting.
This new battle was a turmoil of dust and warriors and soldiers, with bullets whining and arrows hissing all around. Sometimes a bugle would sound and the shooting would get louder. Some of the soldiers were firing pistols at close range. Our knives and war clubs flashed in the sun. I could hear bullets whiz past my ears. But I kept going and shouting, "It's a good day to die!" so that everyone who heard would know I was not afraid of being killed in battle.
Then a Lakota named Spotted Rabbit rode unarmed among us, calling out a challenge to all the warriors to join him. He shouted, "Let's take their leader alive!" I had no thought of what we would do with this leader once we caught him; it was a daring feat that required more courage and much more skill than killing him. I dug my heels into my pony's flanks to urge him on faster to take part in the capture.
A tall white man in buckskins kept shouting; at the soldiers and looked to be their leader. Following Spotted Rabbit, I charged toward this leader in buckskins. We were almost on top of him when Spotted Rabbit's pony was shot from under him. Zi Ciscila shied to one side, and it was too late.
Miniconjou named Charging Hawk rushed in and shot the leader at close range. In a little while all the soldiers were dead. The battle was over.
The soldier chief we had tried to capture lay on the ground with the reins of his horse's bridle tied to his wrist. It was a fine animal, a blaze-faced sorrel with four white stockings. A Santee named Walks-Under-the-Ground took that [Custer's] horse. Then he told everyone that the leader lying there dead was Long Hair; so that was the first I knew who we had been fighting. I thought it was a strange name for a soldier chief who had his hair cut short. [Note: Lazy White Bull said the Santee who got Custer's horse was named Sound the Ground as He Walks which is also sometimes translated as Noisy Walking.]
Our attempt to save Long Hair's life had failed. But we all felt good about our victory over the soldiers and celebrated with a big scalp dance. But our triumph was hollow. A winter or so later more soldiers came to round us up on reservations. There were too many of them to fight now. We were split up into bands and no longer felt strong. At last we were ready for peace and believed we would have no more trouble.
Putinhin aka WasuMaza. Dewey Beard.

04/05/2024

CHIEF SEATTLE (c. 1786 – June 7, 1866)
He was a Suquamish and Duwamish chief. A leading figure among his people, he pursued a path of accommodation to white settlers, forming a personal relationship with David Swinson Maynard. The city of Seattle, in the state of Washington, was named after him. A widely publicized speech arguing in favor of ecological responsibility and respect of Native Americans' land rights had been attributed to him. The name Seattle is an Anglicization of the modern Duwamish conventional spelling Si'ahl. He is also known as Sealth, Seattle, Seathl, or See-ahth.
Seattle's mother Sholeetsa was Dkhw'Duw'Absh (Duwamish) and his father Shweabe was chief of the Dkhw'Suqw'Absh (the Suquamish tribe). Seattle was born some time between 1780 and 1786, the Duwamish tradition is that he was born at his mother's village on the Black River, in what is now the city of Kent, Washington, and that he grew up speaking both the Duwamish and Suquamish dialects of Lushootseed. Seattle inherited his position as chief of the Duwamish Tribe from his maternal uncle. Seattle earned his reputation at a young age as a leader and a warrior, ambushing and defeating groups of tribal enemy raiders. Like many of his contemporaries, he owned slaves captured during his raids. He was tall and broad, standing nearly six feet (1.8 m) tall; Hudson's Bay Company traders gave him the nickname Le Gros (The Big Guy). He was also known as an orator and when he addressed an audience, his voice is said to have carried from his camp to a distance of three quarters of a mile (1.2 km). Chief Seattle took wives from the village of Tola'ltu just southeast of Duwamish Head on Elliott Bay (now part of West Seattle). His first wife La-Dalia died after bearing a daughter. He had three sons and four daughters with his second wife, Olahl. The most famous of his children was his first, Kikisoblu or Princess Angeline. Seattle was converted to Christianity by French missionaries and was baptized in the Roman Catholic Church with the baptismal name Noah, probably in 1848 near Olympia, Washington. For all his skill, Seattle was gradually losing ground to the more powerful Patkanim of the Snohomish when white settlers started showing up in force around 1850. When his people were driven from their traditional clamming grounds, Seattle met 'Doc' Maynard in Olympia, they formed a friendly relationship. Persuading the settlers at the white settlement of Duwamps to rename their town Seattle, Maynard established their support for Chief Seattle's people and negotiated relatively peaceful relations with the tribes. Seattle kept his people out of the Battle of Seattle in 1856. Afterwards, he was unwilling to lead his tribe to the reservation established, since mixing Duwamish and Snohomish was likely to lead to bloodshed. Maynard persuaded the government of the necessity of allowing Seattle to remove to his father's longhouse on Agate Passage. Seattle frequented the town named after him, and had his photograph taken by E. M. Sammis in 1865. He died June 7, 1866, on the Suquamish reservation at Port Madison, Washington .The speech or "letter" attributed to Chief Seattle has been widely cited as a "powerful, bittersweet plea for respect of Native American rights and environmental values". But this document, which has achieved widespread fame thanks to its promotion in the environmental movement, is of doubtful authenticity.
Seattle's grave site is at the Suquamish Tribal Cemetery.

04/05/2024

Cheyenne men. ca. 1880. Photo by Cosand & Mosser. Source - Heard Museum.
The Cheyenne people are Plains Algonquian speakers whose ancestors lived in the Great Lakes region of North America. They began moving westward in the 16th or 17th century. In 1680, they met the French explorer René-Robert Cavelier, Sieur de La Salle (1643–1687) on the Illinois River, south of what would become the city of Peoria. Their name, "Cheyenne," is a Sioux word, "Shaiena," which roughly means "people who speak in a strange tongue." In their own language, they are Tsétsêhéstaestse, sometimes spelled Tsistsistas, meaning "the people."
Oral history, as well as archaeological evidence, suggests that they moved into southwest Minnesota and the eastern Dakotas, where they planted corn and built permanent villages. Possible sites have been identified along the Missouri River, and they certainly lived at the Biesterfeldt site on the Sheyenne River in eastern North Dakota between 1724 and 1780. An outlier report is that of a Spanish official in Santa Fe, who as early as 1695 reported seeing a small group of "Chiyennes."
Around 1760, while living in the Black Hills region of South Dakota, they met the Só'taeo'o ("People Left Behind," also spelled Suhtaios or Suhtais), who spoke a similar Algonquian language, and the Cheyenne decided to align with them, eventually growing and expanding their territory.

04/04/2024

Cayuse Tribe
The Cayuse Indians were once masters of a vast homeland of more than six million acres in what is now Washington and Oregon. The first of the Northwest tribes to acquire horses, they were relatively few in number but outsized in influence, noted for their shrewd bargaining ability and much feared as warriors. Fur trader Alexander Ross (1783-1856) described them as "by far the most powerful and warlike" of the tribes on the Columbia Plateau in 1818. They were at the peak of their power in 1836, when they invited Marcus (1802-1847) and Narcissa (1808-1847) Whitman to establish a mission on Cayuse land near Walla Walla. What began as accommodation ended in disillusionment and resentment. A group of Cayuse attacked the mission in November 1847, killing the Whitmans and 11 others -- a brief flurry of violence that led to the first Indian war in the Northwest, the creation of Oregon Territory as a federal entity, and, eventually, a treaty that stripped the tribe of most of its land. But that was not the end of the story. As historian Clifford Trafzer has pointed out, "Their lives did not end in the last century, and their cultures did not fade away" (Trafzer, 7). The Cayuse survive as part of the Confederated Tribes of the Umatilla, with a 172,000-acre reservation near Pendleton, Oregon; an annual operating budget of nearly $230 million; and businesses ranging from a casino to a wind farm. In the words of a tribal brochure, "We are still here. We will continue to be here."

04/04/2024

I was scared to do this photoshoot, when I was first asked. I called my sister like I usually do and she’s like “gooo it’s a good cause”. Nervous because this cause holds a lot of pain for our people and as an Indigenous woman. Im always scared, scared that I’ll go missing or my mom, my daughter, my family. So powerful and sad to do this shoot because I couldn’t help but see those images in my head of the MMIW events with mothers holding pictures of their daughter. I am so grateful to still be able to hold my daughter in my arms and stand for this cause … that should not be a cause at all!! For our stolen sisters, we will always remember and stand tall. Hiy hiy theo dõi
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