The Toxicity of Mankind:

Jeannette Armstrong’s Chapter out of The Case Against the Global Economy titled “Sharing One Skin” touches on the differences between Native American societies-such as Armstrong’s own Okanagan community-and the “dominant society”-non-native communities and practices. Armstrong implies that Native American identity is much different as opposed to non-indigenous identity. This can be seen through indigenous people’s connection with Earth, community, and overall higher spirituality. The dominant society is largely disconnected with these factors of identity, as they do not feel what we as native people feel, and that disconnection with those “Capacities of Self” result in distant, cold, and unsustainable economies, relationships with others, and an overall meaningless purpose to life. This display of Indigenous meaning builds Armstrong’s argument that Indigenous rights need to be protected and somewhat replicated into dominant society in order to increase everyone’s quality of life. As Indigenous peoples it’s our responsibility to care about everyone and everything around us, therefore, Armstrong concludes on the notion of “I stand with you”, as we are one.

“Native American Identity” an essay written by Perry G. Horse is an informational yet personal piece delving into the different aspects of Native American Identity that separates Indigenous peoples from non-Indigenous people. One of the key aspects of Native American Identity would be that there is not just one specific identifying factor of what it means to be Indigenous. Not only is there the aspect of lineage, but there is the actual cultural means of identifying oneself as indigenous through names, clans, and overall belief in Indigenous aspects of spirituality. Yet, time has shown that what it means to be Indigenous in today’s society would be much different than what it meant 200 years ago as culture is constantly evolving. We have taken on “white practices” as a result of the assimilation of our people along with just the general change that occurs in cultures over time. Ultimately, Native American identity lies in the responsibility of an individual to claim and practice traditional beliefs. This then rests the survival of Indigenous culture on the individual's shoulders to keep passing on the ancestral knowledge that we have kept alive generation after generation.

“Native Americans and the environment: A survey of twentieth-century issues”, a periodical written by David Rich Lewis expands on the range of environmental issues that the Indigenous peoples of America bear with in modern twentieth-century American society. Lewis shares about Native Americans and their connections to the land, which in this day isn’t seen of much cultural importance, but rather seen as a political asset or of economic importance to the dominant society of America. In the article, the issues are separated into groups based on agricultural issues, wildlife and forestry issues, water issues, resource issues, pollution issues, reservation environment issues, and lastly issues that have been created by the Indigenous stereotype. One common factor between many of these problems is the struggle between making cultural or fiscal decisions for the good of the independent sovereign nations. This conflict between needing revenue for the sake of the people and protecting sacred sites and resources found on reservations is very much a multidimensional issue that has many pros and cons associated with either decision. Overall, there isn’t as much of a divide between Indigenous peoples and non-Indigenous peoples when it comes to flaws and learning. It’s our responsibility as those that have learned the way of the land to break the stereotypes and come together to teach the dominant society to use Indigenous land practices that would not just benefit Indigenous peoples, but everyone in America.

“Health on the Banks of the Rio Grande” an article written by Julia R Barrett touches on the research process to find the connections between health problems in Native communities and pollutants found in the environment. Being that so many Native Americans are susceptible to asthma, kidney disease, and cancer, studies on various pollutants have been in the process to find out how these elements contribute to Native American health problems. There are air pollutants like carbon monoxide and ozone that can cause cardiovascular issues in Native American children and adults, along with a strong presence of arsenic in New Mexico’s water because of NM’s rich mineral and metal deposits. Arsenic is a key carcinogen that damages DNA repairing properties, which make individuals more susceptible to developing cancer.

Scherer, Mark R. “Native Americans and Self-Determination.” Challenges of the Contemporary World, 1933 to the Present, Facts On File, 2016. American Indian History, online.infobase.com/Auth/Indexaid=18626&itemid=WE43&articleId=381626. Accessed 30 Sept. 2020.

“Native Americans and self-determination” a thoughtful essay written by Mark R. Scherer on Native American’s journey towards self-determination in the United States outlines the history of struggles and victories that have been encountered while on this journey. The essay touches on the topics of environmental rights, self-governance, gambling, restoration, and resource rights. Many of these topics come with the good and the bad, but of course most have started out in the wrong. The steps that have been taken towards sovereignty and self-determination have essentially been the outcome of the United States Congress’ push towards Indigenous consciousness and togetherness with tribes and the Federal government. The drive towards self-determination officially started under the rule of President Nixon. This is where the foundation of Indigenous sovereignty was established, paving the way for federal court cases brought up by US tribes to be won and bettered for Indian Country. Overall, even with certain policies in place, Indigenous peoples of America are still having to fight for the rights of their land, beliefs, and well-being. Self-determination and sovereignty is an ongoing battle that Indigenous people will be fighting for for the years to come.

Ortiz, Alfonso. “Toward the Future.” The Pueblo, Facts On File, 2014. American Indian History, online.infobase.com/Auth/Indexaid=18626&itemid=WE43&articleId=185186. Accessed 2 Oct. 2020.

“Toward the Future” a look into the Pueblo peoples of New Mexico and Arizona and written by Aldonso Ortiz shows the audience a closer look at the Pueblo culture. Water and land rights, a subject touched on throughout the reading, shows how the Pueblos have struggled since the start of colonization to keep their religious rights (which are connected to the water and land) strong. A recurring showing of distrust for non-Pueblo people is common in the article, as it is even in today’s world, having gone through all the trials and tribulations Indigenous people have suffered in the federal government’s consequence. All in all, the reading gives emphasis to the Pueblo people’s resilience in community and family ties, ultimately being one of the key reasons as to why Pueblo tribes have sustained their culture and unique social trees.

Goodman, Amy. “From Keystone XL Pipeline to #DAPL: Jasilyn Charger, Water Protector from Cheyenne River Reservation.” Democracy Now!, 4 Jan. 2017, https://www.democracynow.org/2017/1/4/from_keystone_xl_pipeline_to_dapl.

This interview, constructed by Amy Goodman about the battle between DAPL and the Indigenous protesters at Standing Rock, has a conversation about the personal experience of Jasilyn Charger, one of the youth protesters at the front lines of the fight. In this interview, Jasilyn describes the cause and how it blossomed from Elder/Woman led, to youth led. Part of this protesting, which has been shown to be peaceful (on the protesters side), includes prayer and a primarily female led fight. The “Water Runs”, part of the advocacy and awareness being raised about the cause, spanned from North Dakota to Nebraska, with another one of the runs spanning from North Dakota to Washington D.C. Both of these runs included children as young as 2, and elders as old as 62, which just goes to show the fighting spirit of the Indigenous peoples that stood up for this cause. Jaislyn’s DAPL experience may have not been all front line, but there are still many stories to be told about the abuse taken from the DAPL supporters such as the Morton County police department and the Militia-like stance taken on by the government to fight the protester’s plea’s. The women of the NODAPL movement show strength in their perseverance and prayer, fighting for the future lives of the children to come.