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Western Rivers Conservancy and the Yurok Tribe finalized the conveyance on May 30, 2025, returning 47,097 acres—about 73...
01/09/2025

Western Rivers Conservancy and the Yurok Tribe finalized the conveyance on May 30, 2025, returning 47,097 acres—about 73 square miles—that include the lower half of the Blue Creek watershed and 25 miles of Klamath River frontage. Valued at $56 million, it’s the largest land-back conservation deal in California history, restoring territory taken more than a century ago.   
The Tribe will manage the area as the Blue Creek Salmon Sanctuary (≈15,000 acres) and the Yurok Community Forest, pairing cultural stewardship with habitat restoration at a key cold-water refuge for salmon—especially vital as Klamath dams come down. The agreement caps a decades-long effort to reconnect people, river, and forest.

The Cree people use 15 poles to make the structure of the tipi. For every pole in that tipi, there is a teaching. So the...
30/08/2025

The Cree people use 15 poles to make the structure of the tipi. For every pole in that tipi, there is a teaching. So there are 15 teachings that hold up the tipi. Other Nations use 16 poles, and maybe more or less.
The tipi does not have to face east all the time; it can rotate in any direction. It is only the first time that it is requested that the tipi face east, because of the opening ceremony.
To start, we take three poles and bind them together to make a tripod. Each pole also has a very specific meaning.
These three together fortify the structure. They are obedience, respect and humility. Notice the poles, the way they stand. If they stood straight up and down, they couldn’t support a tipi. But balanced properly together, they are able to reinforce each other.
There’s a teaching in that. In order to make a family, you need three: the two parents and the child, to make that balance.
The tops of the poles have many teachings. Each one points in a different direction. We are like those poles. We all need the strength and support of our families and communities, but we accept that we all have different journeys and point in different directions.
The poles also teach us that no matter what version of the Great Spirit we believe in, we still go to the same Creator from those many directions and belief systems; we just have different journeys to get there. And where the poles come out together at the top, it’s like they’re creating a nest. And they also resemble a bird with its wings up when it comes to land, and that’s another teaching: the spirit coming to land, holding its wings up.
We could talk about each of these poles for a long time; each one holds many teachings, and takes a long time and much experience to truly understand. I will give you some words on each pole, to give a beginning idea of what the poles represent.
OBEDIENCE
Obedience means accepting guidance and wisdom from outside of ourselves, using our ears before our mouth. We learn by listening to traditional stories, by listening to our parents or guardians, our fellow students and our teachers. We learn by their behaviors and reminders, so that we know what is right and what is wrong.
RESPECT
Respect means giving honor to our Elders and fellow students, to the strangers that come to visit our community, and to all of life. We must honor the basic rights of all others.
HUMILITY
We are not above or below others in the circle of life. We feel humbled when we understand our relationship with Creation. We are so small compared to the majestic expanse of Creation, just a “strand in the web of life.” Understanding this helps us to respect and value life.
HAPPINESS
After the tripod is up, the fourth pole completes your doorway. This fourth pole teaches us happiness. We must show some enthusiasm to encourage others. Our good actions will make our ancestors happy in the next world. This is how we share happiness.
LOVE
If we are to live in harmony we must accept one another as we are, and accept others who are not in our circle. Love means to be good and kind to one another and to our selves.
FAITH
We must learn to believe and trust others, to believe in a power greater than ourselves, whom we worship and who gives us strength to be a worthy member of the human race. To sustain our spirituality, we need to walk it every day. Not just sometimes, but every day. It’s not just once a week; it’s your life.
KINSHIP
Our family is important to us. This includes our parents, brothers and sisters, who love us and give us roots that tie us to the lifeblood of the earth. It also includes extended family: grandparents, aunts, uncles and cousins, and their in-laws and children. They are also our brothers and sisters and give us a sense of belonging to a community.
CLEANLINESS
Today when we talk about cleanliness, most people think hygiene, and that’s very important. But years ago, when old people talked about cleanliness, they meant spiritual cleanliness. When I used to sit with the old Kookums in their tipis, spiritually, they were so powerfully clean. Clean thoughts come from a clean mind and this comes from our spirituality. With a clean mind and sense of peace within we learn not to inflict ills on others. Good health habits also reflect a clean mind.
THANKFULNESS
We learn to give thanks: to always be thankful for the Creator’s bounty, which we are privileged to share with others, and for all the kind things others do for us.
SHARING
We learn to be part of a family and community by helping with the provisions of food and other basic needs. Through the sharing of responsibilities we learn the value of working together and enjoying the fruits of our labor.
STRENGTH
We are not talking about physical strength, but spiritual strength. That was instilled in us when we were young people through fasting. We must learn to be patient in times of trouble and not to complain but to endure and show understanding. We must accept difficulties and tragedies so that we may give others strength to accept their own difficulties and tragedies.
GOOD CHILD REARING
Children are gifts from the Creator. We are responsible for their wellbeing, spiritually, emotionally, physically, and intellectually, since they are blessed with the gift of representing the continuing circle of life, which we perceive to be the Creator’s will.
HOPE
We must look forward to moving toward good things. We need to have a sense that the seeds we are planting will bear fruit for our children, families and communities.
ULTIMATE PROTECTION
This is the ultimate responsibility to achieve the balance and well being of the body, mind, emotions and spirit for the individual, the family, the community and the nation.
CONTROL FLAPS
The control flaps on a tipi teach that we are all connected by relationship and that we depend on each other. Having respect for and understanding this connection creates and controls harmony and balance in the circle of life. When we don’t know how to use the flaps, it gets all smoky inside the tipi, and you can’t see, which is like life – because if we can’t live in balance, we can’t see clearly where we’re going.
CONCLUSION
For every time that a pole is added, a rope goes around to bind that pole into place. You have to be there and see it to appreciate that teaching. That rope is a sacred bond, binding all the teachings together until they are all connected.
I have shared these teachings with you with the hope that they will help keep the women strong and will help our communities to nurture healthy, balanced people.
- Mary Lee, Cree Elder

SUPPORTING ALL TRIBES AND OUR BROTHERS AND SISTERS 🤟🤟🤟🤟
29/08/2025

SUPPORTING ALL TRIBES AND OUR BROTHERS AND SISTERS 🤟🤟🤟🤟

Happy 73rd birthday to Graham Greene🎉🎈❤️I think you will be proud to wear this t-shirt : https://789store.com/native-blo...
29/08/2025

Happy 73rd birthday to Graham Greene🎉🎈
❤️I think you will be proud to wear this t-shirt : https://789store.com/native-blood
Graham Greene – Canadian First Nations actor acclaimed for roles in Dances with Wolves and The Green Mile.
GRAHAM GREENE - 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.

Before it was a national park, it was home.Long before the borders of Glacier National Park were drawn, the land around ...
23/08/2025

Before it was a national park, it was home.
Long before the borders of Glacier National Park were drawn, the land around Upper St. Mary’s Lake was alive with the daily rhythm of Blackfoot life. In the late 19th century, their villages stood in harmony with the rugged peaks, open skies, and clear waters of what is now northwestern Montana. This wasn’t wilderness—it was home, sacred ground passed through generations.
The Blackfoot people, also known as the Niitsitapi, knew every path and plant, every hidden spring and storm-worn trail. They followed the buffalo, honored the spirits in the wind, and gathered near St. Mary’s Lake during summer months for ceremonies, hunting, and trading. Their lodges, often made from buffalo hides stretched across tipi poles, dotted the grassy plains near the shoreline—each one a shelter, a story, a heartbeat of a thriving nation.
But as the 1800s drew to a close, change crept closer. With settlers, railroads, and eventually the creation of Glacier National Park in 1910, many Blackfoot people were pushed from the very lands their ancestors had called sacred. The tipi rings still found near the lake today are not just remnants—they’re echoes. Echoes of a time when families fished the cold streams, children ran barefoot through wildflower meadows, and the mountains were more than scenery—they were kin.
This image, taken in the late 1800s, reminds us: before the fences and signs and postcards, there was life. Rich. Rooted. And deeply real.

The Significance of Colors in Native American CultureIn Native American traditions, colors hold deep meaning, often link...
21/08/2025

The Significance of Colors in Native American Culture
In Native American traditions, colors hold deep meaning, often linked to emotions, spirituality, and warfare. Each tribe has its own customs and ways of interpreting these colors, especially when used for face painting. Below are some of the common meanings behind these symbolic colors:
Red: Represents war and violence—a powerful color of strength and determination.
Black: Contrary to most cultures, it symbolizes the living and is often used on warriors' faces during battle.
White: A symbol of peace, often associated with harmony and new beginnings.
Green: When painted under the eyes, it grants the wearer night vision and heightened awareness.
Yellow: Known as the color of death and mourning, it signifies someone who has lived fully and is prepared to fight until the end.
Native tribes cherish and honor their individual traditions, and the way colors are used in face painting varies across different communities.

Your daily reminder that Indigenous people predated Columbus in the “new world” by — wait for it — 23,000 years.
20/08/2025

Your daily reminder that Indigenous people predated Columbus in the “new world” by — wait for it — 23,000 years.

He was just ten when three warriors from a rival tribe came for him.He had no weapons. No backup. Just instinct.American...
19/08/2025

He was just ten when three warriors from a rival tribe came for him.
He had no weapons. No backup. Just instinct.
American Horse was herding ponies near camp when the Crow attacked.
Instead of running blindly, he shouted to the herd—sending them racing toward safety—then slipped into the thicket and disappeared.
The Crows chased the ponies, thinking the boy had fled with them.
Hours later, his mother found him alive. Calm. Unshaken.
“I knew they wouldn’t stop to look,” he said.
That was the beginning.
By 1876, American Horse became a chief of the Oglala Lakota Sioux, inheriting his uncle’s name and leadership after the Battle of Slim Buttes.
But unlike many, he chose diplomacy over open war.
His band lived near a trading post and often cooperated with settlers—earning him both trust and criticism.
He wasn’t afraid to speak at councils or to U.S. officials.
He understood power but stayed grounded in the people.
He had a talent for mimicry, storytelling, and oration.
As a youth, he was known for impersonating others with uncanny skill—part clown, part leader.
But behind the jokes was sharp observation, and beneath the charm was resolve.
American Horse believed peace was strength—but he never forgot how to fight.
He signed treaties, gave speeches, and stood for his people in a changing world.
Not because it was easy—but because it was necessary.
A warrior. A speaker. A survivor.
His story asks us:
What does real strength look like—fighting with weapons, or winning without them?
Had you ever heard of American Horse before?

Cherokee Women and Their Important Roles:Women in the Cherokee society were equal to men. They could earn the title of W...
18/08/2025

Cherokee Women and Their Important Roles:Women in the Cherokee society were equal to men. They could earn the title of War Women and sit in councils as equals. This privilege led an Irishman named Adair who traded with the Cherokee from 1736-1743 to accuse the Cherokee of having a "petticoat government".Clan kinship followed the mother's side of the family. The children grew up in the mother's house, and it was the duty of an uncle on the mother's side to teach the boys how to hunt, fish, and perform certain tribal duties. The women owned the houses and their furnishings. Marriages were carefully negotiated, but if a woman decided to divorce her spouse, she simply placed his belongings outside the house. Cherokee women also worked hard. They cared for the children, cooked, tended the house, tanned skins, wove baskets, and cultivated the fields. Men helped with some household chores like sewing, but they spent most of their time hunting.Cherokee girls learned by example how to be warriors and healers. They learned to weave baskets, tell stories, trade, and dance. They became mothers and wives, and learned their heritage. The Cherokee learned to adapt, and the women were the core of the Cherokee

Biography and Facts about Victorio Apache...Known as Beduiat or Bidu-ya to the people of Apache, Victorio Apache was a w...
17/08/2025

Biography and Facts about Victorio Apache...
Known as Beduiat or Bidu-ya to the people of Apache, Victorio Apache was a warrior and the chief of the Chihenne tribe of the Chiricahua Apache which is now known as New Mexico.
Born 1825 on the Black people of New Mexico, Victorio grew up as a part of the Chihenne Apache. Although little is known about his childhood, it is believed that Victorio was part Mexican. Lozen, his sister, was a known woman warrior who was also called as “Dextrous Horse Thief”.
In the early 1850’s, Victorio was regarded as the Chief of his group. He began to travel with Nana, Geronimo and the other Apaches leaders in his twenties, doing several attacks in the Northern Mexico. He joined the Mangas Coloradas in 1862 where they made attacks in Mexico and upon the meddling of the white settlers.
In 1863, the Mangas Coloradas converged with the U.S. troops under a treaty. Instead of aiming a peaceful negotiation, The U.S. Army took a Mangas Coloradas prisoner and then executed him on the 18th of January. This made Victorio and Cochise, also a powerful leader, very angry.
Victorio Apache’s War...
Son after, Victorio Apache formed a group of Mescalero and Eastern Chiricahua with around 300 members and they began to hit back against the U.S. Army. The military officers who battled against Victorio considered him as a leader of men and a sound strategist. In 1869, Victorio’s group was subjugated so they moved to a new reservation close to Ojo Caliente, New Mexico. They settled in Fort Craig, New Mexico for the meantime while waiting for the reservation to be completed.
The next year, Victorio and the 500 Mescaleros, Mimbrenos, and Mogollones were assigned to Ojo Caliente Reservation about fifteen miles Northwest of now known as Monticello.
Victorio claimed the land as their ancestral homeland and they were initially contented with the land because it had served them very well. Their population increased to around 3,000 and so the supplies coming from the government were not ample to nourish them all. Soon, they stray from the reservation searching on their own. Prior to that, they were held responsible for the damages in the nearby area, which was actually done by the Mexican bandits. In August of 1871, the U.S. Army endorsed the Apaches to be removed from Ojo Caliente towards Tularosa Valley which is seventy miles northwest.
In April of 1872, the new reservation was launched and then the first Indian occupants began moving. In June 1872, Victorio together with around 450 Apaches arrived. The rest of the Native Americans joined their relatives in Arizona. In 1874, Tularosa was deserted. The remaining Apaches returned to Ojo Caliente.
In 1877, Ojo Caliente was officially closed so they moved to San Carlos, Arizona reservation. Taza, descendant, and heir of the deceased Cochise led the people to Arizona. The conditions in the reservation were horrible so Victorio and his 300 followers fled from San Carlos reservation and started three years of attacks in New Mexico, Mexico, and Texas. Victorio was strongly pursued by the Texas Rangers and the Buffalo Soldiers.
In April of 1880, Victorio led the “Alma Massacre” together with his group. Many of the settlers became homeless and several people were killed. U.S. Army sent their troops from Fort Bayard in New Mexico to arrest Victorio and his group. The troops pursued Victorio towards the water holes in Sierra Diablo Mountains but after two unsuccessful endeavors to reach the water, the Apaches finally fled into Mexico.
On the 14th of October, 1880, the Mexican troops surprised Victorio and his group. They killed Victorio Apache as well as his followers. Only the women and the children survived and they were held captives in Chihuahua City for so many years.
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Justice for Tribal Elders: Issues Impacting American Indian and Alaska Native Older Adults
15/08/2025

Justice for Tribal Elders: Issues Impacting American Indian and Alaska Native Older Adults

The federal government has a trust responsibility to protect and enhance tribal self-determination and prosperity. FCNL ...
14/08/2025

The federal government has a trust responsibility to protect and enhance tribal self-determination and prosperity. FCNL advocates for legislation that will protect tribal sovereignty and treaty rights.

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