Home Restoration in
Santo Domingo Pueblo
Daelynn Calabaza
Santo Domingo Pueblo
Home Restoration in
Santo Domingo Pueblo
Daelynn Calabaza
Santo Domingo Pueblo
Charles M. Russell. (n.d.). Various unknown tribes: Indians in tipi. Legends Of America Photo Prints. Retrieved April 4, 2022, from https://photos.legendsofamerica.com/varioustribes/hD98BBC7C#hd98bbc7c
"Sharing One Skin"
Reading the chapter Sharing One Skin, the author provides information on where she came from. The chapter talks about the differences between Okanagan views and the practices of community. The practices of their traditional ways have been successful for thousands of years. She talks about the knowledge she gained from her mother and father. She encourprites her mothers clans and where her mother comes from. She talks about her father, that they are mountain people. The important thing I got from this piece of information is the way you conduct yourself. Who you come from and how our words have a strong influence and meaning to us. In the chapter she talks about the four selves. The physical self, the emotional self, the thinking- intellectual self, and the spiritual self. The physical self is what you portray outside of our own skin. We survive on interactions with other people and everything around us. In my pueblo we are taught, told our body is scared. We are told not to put ourselves out there in a bad way that can hurt us. We are taught that our physical self, such as our hair is sacred and to not let just anyone touch it. The emotional self is what connects us to who we are outside of your body. Such as our heart. It is what makes us feel and care. Our emotion and feelings are what connects us to our community and land, they are a part of us. The thinking- intellectual self is the memories we make and how you make connections. Lastly, the spiritual self is the connection to our ancestors. The life our ancestors have fought through the hardship for us. The spiritual self is the living source to our lives, the reason we are alive today.
Armstrong, Jeanette. “Sharing One Skin: The Okanagan Community,” in Jerry Mander and Edward Goldsmith (eds), The Case Against the Global Economy. San Francisco, CA, Sierra Club Books, 1996. Pp 460-470.
Wikimedia Foundation. (2022, February 1). Main page. Wikipedia. Retrieved April 4, 2022, from https://en.wikipedia.org/wiki/Main_Page
"Native American Identity"
After reading Native American Identity, the chapter the author was talking about how her grandmother noticed that the young children chose not to speak their language. She talks about the food that they eat in today's society. They are mainly pre packaged foods. She also says that the people in her tribe are intermarrying with the whites, and with other Natives from other tribes. Her grandmother states that we may not be white but we are more like them. Through what she's saying she comes back to we are still the original native american people of North America. What her grandmother was saying I believe is true. We see that happen in today's society. The author talks about racial attitudes, all white people have prillavge. Even if they are racist or not. Being white is accepted in a world that is mostly run by white people. When I see other native Americans call another Native American white because of the complexion of their skin. I feel bad for them. They are putting down and portraying them to be something there not.
Perry G. Horse. “Native American Identity” New Directions For Student Services. No 109. Wiley Periodicals. Inc. 2005. Print. Pp 61-68.
Encyclopædia Britannica, inc. (n.d.). Ancestral pueblo culture. Encyclopædia Britannica. Retrieved April 4, 2022, from https://www.britannica.com/topic/Ancestral-Pueblo-culture
"Ancestral Puebloan Civilization Flourishes in American Southwest”
The article “Ancestral Puebloan Civilization Flourishes in American Southwest” a piece by Mary Pat Balkus discussed ancestral puebloan people. Dating back to 200-1250 CE. The ancestors of modern puebloan peoples are believed to be descendants of ancient Archaic people. Archaic People were nomadic people who practiced a hunter-gatherer lifestyle. She discusses how ancestral puebloan people occupied few cave sights and rock shelters along the San Juan River and along the Rio Grande Valley. The villages had few pit houses. Pit houses are circular houses dug into the ground. Stone slabs were used for some houses, while the walls and roofs of dwellings were made of wood and adobe. Mary Pat Blakus also discusses the houses that were being built by the ancestral Puebloans between 1000 and 1250 CE in Chaco Canyon. The pueblo period of the Ancestral Puebloans began around 700 CE. During this time, villages varied in size. The architecture developed in a rectangular building of dry masonry or stone and adobe that lined up with multiroom units. Between 1000 CE, the Ancestral Puebloan people had realized their culture's highest point of development. They attached new rooms to older ones. The lined units turned into L-shapes, a room was added at the end of the row to enclose the shape. When a village grew or became old enough, the space of the plaza was enclosed. The kivas were built in the Chaco plazas in addition to smaller ones. The rooms were organized into two or three units with ladders that led to upper level units. When a decline was placed on the ancestral Puebloans, a twenty-three-year drought occured in the SouthWest. The puebloans had left their former settlement as the drought intensified. Evidence shows a considerable amount had moved to what is now New Mexico around the Rio Grande.
Balkus, Mary Pat. “Ancestral Puebloan Civilization Flourishes in American Southwest.” Salem Press Encyclopedia, 2020. EBSCOhost, https://search.ebscohost.com/login.aspx?direct=true&db=ers&AN=89454087&site=eds-live.
National Geographic Society. (2014, April 29). Indian removal act. National Geographic Society. Retrieved April 4, 2022, from https://www.nationalgeographic.org/thisday/may28/indian-removal-act/
"Indian Removal Act"
The article “Indian Removal Act” by Catherine J. Denial discusses the removal of the Choctaw, Chickasaw, Cherokee, Creek and Seminole nations of the American Southeast. The Indian removal act authorized the president of the United States to ease the exchange of native American lands anywhere in the east for land west of the Mississippi River. There was pressure put on the government to institute a national removal policy, coming from sectors of American society. The first was that the United States had the need to expand westward. The second was a fear of Indian attack as the expansion took place. Catherine J. Denial talks about how few Americans believed that American Indians made productive use of their land. There was also confusion over gender roles. To white Americans, a society was best placed upon the actions of men. After the revolutionary war, the Creek and Cherokee, who had battled to protect their land, had engaged in a series of fundamental treaties. For the White Americans, living at the boundaries, remembered the war with the Indians. They demande protection from the threat they perceived. These considerations resulted in the pressure for Indian removal. Catherine J. Denial states “Native American communities must be moved out of the way of white settlement, he argued, in order to give them a real chance to adapt to western ways of life.” White Americans knew that the Cherokee would never give up their land of their own free will. In order to force the removal, the Cherokee would be pointed to splits in the nation between those who have made cultural adaptations to the world around them and those who had not. The Georgian citizens argued that it was vital that all Cherokees be removed for their own survival. The removal act was used to displace Native American communities across the United States, often by force. They were forced to move to present-day Oklahoma without sufficient notice, clothing, and transportation. Thousands of Indian men, women, and children died. The removal was later known as the Trail of Tears.
Denial, Catherine J. “Indian Removal Act.” Expansion and Reform, Third Edition, Facts On File, 2017. American Indian History,
online.infobase.com/Auth/Index?aid=18626&itemid=WE43&articleId=192191. Accessed 7 Oct. 2021.
Wikimedia Foundation. (2022, March 31). Pine Ridge Indian Reservation. Wikipedia. Retrieved April 4, 2022, from https://en.wikipedia.org/wiki/Pine_Ridge_Indian_Reservation#/media/File:Grabill_-_Survivors_of_Big_Foots_band_-_Survivors_of_Wounded_Knee_Massacre.jpg
In the video “Poverty USA - Native Americans - 16 Nov 07” provides information on Native Americans in the United States, specifically focusing on the reservation at Pine Ridge, South Dakota. Pine Ridge has the highest teen suicide rate in the United States and the life expectancy is just fifty percent. John Cookson came across a family pushing a car with no gas but with a tv in the back seat. They are taking the tv to the pawn shop to get money for food. Cookson states, “ Native Americans believe there's a white led conspiracy to keep them poor and to whip them out...Whasionton administrations deny it ” The poverty has diminished the once proud Lakota Sioux descendants of legends like Sitting Bull.
“Poverty USA - Native Americans - 16 Nov 07.” YouTube, uploaded by Al Jazeera English, 16 Nov 2016, www.youtube.com/watch?v=dq0Joi1ELps.
Photo by Daelynn Calabaza
The article provided by the U.S.Department of the Interior discusses the steps to restore tribal homelands, empower tribal governments to better manage Indian lands. One of the significant responsibilities that the Interior undertakes on behalf of Tribes is putting land into trust. Secretary of the Interior Deb Haaland signed Secretary's Order 3400, dedicating to the Bureau of Indian Affairs regional directors to review and approve applications to place land into trust. Interior Secretary Deb Haaland stated, "At Interior, we have an obligation to cooperate with Tribes to conserve their lands and guarantee that each Tribe has a homeland where its inhabitants can live together and lead safe and fulfilling lives." “Our actions today will help us meet that obligation and will help empower Tribes to determine how their lands are used — from conservation to economic development projects.” Tribes can reacquire lands inside or near their reservations, build a land basis for Tribal communities, and define control over their territories by putting lands into trust status through the Department of the Interior. As a result of excessive obstacles in the land-into-trust process, tribes have experienced delays and increased costs in their efforts to establish housing projects, run law enforcement organizations, and develop local economies.
Photo by Daelynn Calabaza
Photo by Daelynn Calabaza
My thoughts on “Do You Live in a Teepee? Do You Have Running Water?” is seeing how native children are discriminated against other children in public schools. Being bullied for the way you live, dress or where you come from is no feeling a child should ever go through. Or the thoughts on native american communities struggling with poor living conditions, unemployment and low performance in school.
Hunt, B.D., Locklear, L., Bullard, C. et al. “Do You Live in a Teepee? Do You Have Running Water?” The Harrowing Experiences of American Indians in North Carolina’s Urban K-12 Schools. Urban Rev 52, 759–777 (2020). https://doi.org/10.1007/s11256-020-00563-1
Photo by Daelynn Calabaza
Photo by Daelynn Calabaza
The video provided by CBS news provides information on Native American Communities at high risk for COVID-19. One of the struggles that Native American communities face is overcrowding. A man stated, he knows people that live under one roof. Housing is limited on the wind river reservation in Wyoming. The overcrowding is 16 times the national average. The other situation is no running water. Thirty percent of the homes on the Navajo Nation do not have running water.
“Longstanding Issues Put Native American Communities at High COVID-19 Risk.” CBS News, CBS Interactive, 18 Apr. 2020, https://www.cbsnews.com/news/coronavirus-pandemic-poverty-overcrowding-native-american-communities-navajo-shoshone-tribes/.
My thoughts on the “Vernacular architecture of Dogon Country and its development” was that it is good for what they are doing for the people. Having an organization that helps with restoration, water management projects and build schools is good for the people. They are given an opportunity to live well. The financial assistance offered to the people is what is also helping out the people. In the article they include their own traditional ways on how to build their homes but add a twist to it. As I was reading the article I found that when they build their houses, they use materials similar to how we build our traditional houses or ovens. They use stone and we use adobe. They also plaster clay inside their homes on the wall, we use mud. I found it interesting that a culture miles away can have something in common with my people.
Alatalo , E. (2020, January 25). Vernacular architecture of dogon country and its development. Field Study of the World. Retrieved February 28, 2022, from https://www.fieldstudyoftheworld.com/vernacular-architecture-of-dogon-country-and-its-development/
After reading the article on the Traditions and modernization of vernacular architecture in West Timor gave me an understanding on how vernacular architecture is represented in Timor. With the help from the government they were able to improve the living conditions while being able to get affordable and comfortable housing. This is connected to my topic by the government stepping in and helping. With the help from the government, the people of Santo Domingo Pueblo have the opportunity to have their house be rebuilt or restored. They have also requested the houses be built with adobe. Adobe is important to the village because it has been used to build pueblo homes for years.
Alatalo , E. (2020, March 15). Traditions and modernization of vernacular architecture in West Timor. Field Study of the World. Retrieved February 28, 2022, from https://www.fieldstudyoftheworld.com/traditions-and-modernization-of-vernacular-architecture-in-west-timor/
After watching the video provided, it is fascinating how the Aztecs used their local materials to build their temples. Using stone to help with building our homes is still being used today. Another way I found the veido interesting was the way they built a platform for them to start building their temples. With the help of the idea coming from the americans.
HISTORY. (2020, July 25). Engineering an Empire: The Aztecs . Retrieved February 28, 2022, from https://www.youtube.com/watch?v=bK4ypIfEkjg