Showing posts with label American Indian. Show all posts
Showing posts with label American Indian. Show all posts

Thursday, December 8, 2016

Annamarie Gutsch - Much More Than Just an Exhibit: Why Treaties Matter Works

Annamarie Gutsch is best known for her work with the Minnesota Indian Affairs Council, having served as Executive Director from 2006-2015. She celebrates a long career in public service to the American Indian Tribes and communities and the people of Minnesota as a Government Relations Director for the Red Lake Nation. She has also worked for the Minnesota Department of Human Rights, for Veterans Affairs, and at the Office of the Revisor of Statutes. Annamarie serves on the Minnesota Humanities Center’s Board of Directors and was instrumental in creating the traveling exhibit Why Treaties Matter: Self-Government in the Dakota and Ojibwe Nation.

UPDATE: “Why Treaties Matter” is now on permanent display at the Minnesota State Capitol in St. Paul. For more information, visit: www.treatiesmatter.org.

Why Treaties Matter: Self-Government in the Dakota and Ojibwe Nation is a nationally recognized, award-winning, traveling exhibit made in partnership with the Minnesota Indian Affairs Council, the Minnesota Humanities Center, and the Smithsonian’s National Museum of the American Indian. This exhibit explores relationships between Dakota and Ojibwe Indian Nations and the U.S. government in this place we now call Minnesota, focusing on, how treaties affected the lands and lifeways of the indigenous peoples of this place, and why these binding agreements between nations still matter today.

Within our time to create, there always seemed to be an even more profound time to silently reflect and think – time to stretch our minds beyond why we were creating a project with ongoing deep reflection to envision exactly what we were trying to portray to our audience. What was our goal? We wanted to change Minnesota’s dismal understanding of our American Indian communities and create a hunger to learn more while perhaps creating new relationships in a way never accomplished before. With this goal in mind, the greatest collaboration I’ve ever participated in — the Why Treaties Matter exhibit — was born.

From start to the finish, the Why Treaties Matter collaboration and exhibit run, several members of the development team--consisting of me and a core group of outstanding Humanities Center program directors and administrators--spent endless hours of vision-building time together. Time spent sitting around a table, coffee or some beverage and snacks nearby, papers strewn about, where we pondered the simplest or the most complex ideas or thoughts, or, just ripped apart raw details in an agenda for an upcoming program. This was far more than just your everyday nine-to-five working group. It was a group on a mission; a mission that we often proclaimed was “to change the world.” This team of inspiring leaders seemed the perfect group of individuals whose eyes, when mixed together, could see far beyond what most people are capable of envisioning. And as we gathered, it became clear to me that this magnetic force drawing our visions together was truly one that would lead to great success.


The Why Treaties Matter exhibit success wasn’t due to any one person’s academic or intellectual abilities or because we were equipped with greater administrative capacity or even money to turn out such a successful exhibit and programming. It was truly a recipe with healthy doses of eager world changers coming together to contribute their collective knowledge and stories. Most importantly, we were not necessarily the masters of the knowledge but more like the gatherers of it. The true master creators and voices of this project were the cultural leaders, elders, and community members who led this initiative. They came together with us, to sit around the table and helped create a tangible, truth-filled exhibit that has successfully moved towards changing how treaties and the history around them are viewed by both native and non-native people.

The Why Treaties Matter exhibit has touched over 67,200 lives since 2011. For an exhibit that existed well beyond its imagined time to tour various venues across Minnesota for six total years, that’s some spectacular record. What is even more profound is that out of the countless pairs of eyes and minds that gathered information from this rich visual and personal learning experience, most had likely never seen or heard any of this before. Although we knew this was the case, the responses were still overwhelming to us. Email after email proclaimed, “Why haven’t I heard this history before?” Think about that. The real history and story of the lives of our American Indian/indigenous people to this land and most people have never heard anything of it before. This is why we so steadfastly held to our claim that we would “change the world.” As we embark on the seventh year of this remarkable journey, I like to think in a small but profound way that we did.

To learn more about this exhibit, view this exhibit on line and, access accompanying educator guides visit treatiesmatter.org.


Thursday, November 17, 2016

Sharon Day - What Will You Do For the Water?


Sharon Day, Bois Forte Ojibwe, is the executive director of the Indigenous Peoples Task Force, and the leader of 12 Nibi walks including the Mississippi River, the Ohio, the Minnesota, the James, the Kettle, and the Chippewa. She will lead a Potomac River walk this fall. 

“Gidaw izhichigaye na nibi?” This question in the Ojibwe language is, “What will you do for the water?”

This question was asked of me back in 1998. I responded by trying to help save Camp Coldwater Spring. Since then, I have led 12 or 13 Nibi, or water walks, to pray for the health of the rivers.  First, we determine which of the many rivers or lakes on Turtle Island need our prayers the most – which rivers or waterways are severely impaired by pollution or are facing immediate threats by new mines or pipelines running under them. Then we go to that river; we make an offering and state our intentions to walk along this waterway to speak to the water spirits. This is our responsibility as Ojibwekwe, indigenous women, to care for the water. 

Since the beginning of time, Ojibwe women have gathered the water every morning for the needs of the people. We are, like the water, life givers. As we bring our children into the world, they live in our womb in water for nine months. This is a most sacred place. We all need water for nourishment. We need water to bathe, to nourish our plants, and to cook or preserve our food. No human living on this earth can live without water. No one.

When I was a young girl, I would get up in the morning and get the water pail and head to the well to gather the water for the day. It was the last thing I did every night before I went to bed. When one gathers the water and carries it, one develops a relationship with the water. You are careful with it and you use it more than once. Today, we just turn on the faucet, use it, and pour what we don’t need down the drain. On the Nibi walks, women gather the water at the headwaters or source of the river and carry the water to the mouth of the river. There we give the water back to the river. While we carry it, we sing, we pray, we speak to the water spirits. We give thanks for the Nibi, we express our love and respect. These are the teachings of the Ojibwe people.

All the Nibi water walks follow these protocols and more. It is our intention to make sure there is water to nourish our great-great-great grandchildren seven generations into the future. We do this because someone did this for us. My ancestors knew that one day I would be here. They sang the songs and offered the prayers so that I would be able to enjoy life, mino bemadiziwin. To them I am grateful and it is due to the love they had for me that I am able to answer the question, “Gi daw izitchigay na nibi?” What will you do for the water?

“Ngah bimosayaan nibi ohnjay.” I will walk for the water.

Visit the Water/Ways traveling exhibit in Sandstone at the Audubon Center of the North Woods from November 19, 2016 – January 1, 2017. 

Thursday, April 28, 2016

The Bdote Field Trip: Dakota in the Twin Cities

The Minnesota Humanities Center is once again offering its Bdote Field Trip: Dakota in the Twin Cities on May 18 and September 25, 2016. The Bdote Field Trip is a daylong trip that visits sites in St. Paul and Minneapolis that are of significance to Dakota people and learning about them from a Dakota perspective.

The Bdote Field Trip developed out of a partnership between the Humanities Center and Allies: media/art and built upon the digital deep mapping project Bdote Memory Map. This trip provides an experiential introduction to absent narratives — stories that have been systematically marginalized or left out in classrooms and curricula — and challenges assumptions made about Dakota history and identity. The field trip is led by Dakota scholars and educators who share their stories of this land and its first people.

Throughout the trip, Mona Smith, Ethan Neerdaels, and Ramona Kitto Stately guide participants on walks at sites of significance to Dakota people, sharing personal stories that shape an understanding of Minnesota as a Dakota place despite centuries of oppression. Throughout the journey, participants come to see different dimensions of this place and gain a deeper understanding of the region they call home.

For more information about the Bdote Field Trip experience see “Toward a Pedagogy of Place: The Bdote Field Trip and Absent Narratives in the Classroom” by Kirk MacKinnon Morrow.

*Bdote Field Trips are open to educators and members of the general public. Visit www.mnhum.org/bdotefieldtrip to learn more and sign up for upcoming trips.

Thursday, January 28, 2016

Frank Bibeau - Why Treaties Matter and Wild Rice

Frank Bibeau is a member of the Minnesota Chippewa Tribe, Pillager Band, enrolled at White Earth, and he has lived in Ball Club, Minnesota on the Leech Lake Reservation with his wife Vicki for more than 30 years. He is an attorney who works extensively with Chippewa treaty rights, civil rights, and sovereignty on and off reservation. Frank currently works with Honor the Earth, a native-led, non-profit environmental protection group, and he recently became the Executive Director for the 1855 Treaty Authority.

Wild rice, or Manoomin as it is called by the Anishinabe (Chippewa), is our most sacred or spiritual food and the most central, pivotal part of our culture.

All my life I knew I was an Indian because that was the explanation my (non-Indian) mother gave to a lot of (non-Indian) people as to why I had such a good tan. My father is the Indian — as was his father, my Grandfather. Growing up outside Washington, DC in the late 60s and 70s, I remember that my Grandfather in Ball Club, Minnesota always made sure we had wild rice. It was usually Dad who cooked the wild rice. We always had it in the house but ate it sparingly as we just had a few pounds. So I understood wild rice was as precious to have . . . as to eat.

Full Circle
What I have learned is wild rice is part of our migration and creation stories. We were guided by the Creator to where the food grows on the water. Wild rice is integral to our survival and way of life. Wild rice is the one gift we usually have to share and everyone loves to receive. We need to protect wild rice, and it will always protect us.

More simply translated, wild rice grows in the air, the water, and earth; and therefore wild rice is the ‘canary in the coal mine’ for environmental issues. In honor of that, while at the Public Utilities Commission meeting to discuss a pipeline company’s attempt to avoid an Environmental Impact Statement — a petition denied by the Minnesota Supreme Court — I made sure to thank the three attorneys who appealed for this environmental review that will help protect Minnesota’s wild rice. As I gave them wild rice gathered this year up near Bowstring and processed in Ball Club, it impressed me to see how so many non-Indian people are coming to understand the significance — both cultural and environmental — of wild rice, as well as the importance of treaty rights.Although working to protect Minnesota’s Manoomin and our treaty rights will continue, one thing I know is certain:  I’m getting to be an old Indian in Ball Club who makes sure my Dad and other family and friends have wild rice, because it is important to me too.

Thursday, October 15, 2015

Odia Wood-Krueger - Places That Hold Magic Are All Around Us

Odia Wood-Krueger is originally from Saskatoon, Saskatchewan, and now calls Minnesota home. She is a District Program Facilitator for Minneapolis Public Schools in the Indian Education department. In her spare time she can be found cooking, exploring, or crafting. She and her husband Tim recently started their own bicycle company called Advocate Cycles.

My husband, Tim, and I have been on vacation for the month of July. We have meandered from Minneapolis to Haida Gwaii, an archipelago in northwest British Columbia. Living with no agenda has given us time to enjoy simple pleasures like drinking tea and reading magazines, not to mention, resting our heads wherever the spirit takes us.

One of Tim’s favorite magazines is filled with stories of travel afar. In the current edition, two sightseers travel to Mongolia and, at first glance, I was excited to read of their adventures, since Mongolia has been on our bucket list. While I’m sure the writers had good-intentions, I felt a rub at their reference to Khuvsgul Lake and how the locals “believed” it to be their mother. The inability of the writers to take this as fact sent a red flag up for me. Shouldn’t we as travelers be willing to have our worldview lens challenged? Who are we to journey thousands of miles to question the traditional knowledge of the peoples we share our experiences with?

This morning we awoke on the east beach of Haida Gwaii. As we ventured back to civilization, we neared the place of origin for the Haida peoples. It is at Rose Spit – in the most northeastern tip of the archipelago – where Raven tapped on the giant clamshell and Haida climbed out. While we weren’t joined by abnormally large clamshells or ravens for that matter, it didn’t lessen the reverence of the place. You see, there is magic all around us, assuming we’re open and willing to accept it; accepting someone else’s narrative as fact doesn’t make our own views less valid.

Where is a place that holds magic for you? How has learning someone else’s traditional knowledge made your experience more meaningful? These are questions you might want to take some time to answer for yourself wherever you happen to be on your earth travels.

Thursday, August 27, 2015

Dakota and Ojibwe Educator Guides and Virtual Exhibit Tour Now Available Online

In a partnership with the Minnesota Indian Affairs Council, a group of Dakota and Ojibwe scholars and educators developed educator guides that enhance the Why Treaties Matter: Self-Government in the Dakota and Ojibwe Nations exhibit content. This traveling exhibit - now available online - focuses on treaties between Dakota and Ojibwe Nations and the U.S. Government. Each guide includes teacher background, student readings and activities, vocabulary, and suggested resources.


Guides explore:
  • A Deep Connection to Place
  • An Ojibwe Narrative: Reconnections to Place
  • Ways of Learning: An Ojibwe Childhood
  • The Chippewa National Forest
  • Traditional Anishinaabe Economy
  • Treaty Economy
  • We Have Always Been Sovereign Nations
In August 2010, a resolution creating a unique partnership of the Minnesota Indian Affairs Council, the Minnesota Humanities Center, and the Smithsonian's National Museum of the American Indian in Washington, D.C. was approved by the Minnesota Indian Affairs Council and made it possible for development of the Why Treaties Matter traveling exhibit as an educational tool for Minnesota audiences.

Educator guides are available at TreatiesMatter.org.
I learned a lot about the Dakota and Ojibwe's past, how they were impacted by the settlers coming here, not just by how the settlers were impacted by them. I also learned about the Dakota and Ojibwe peoples' traditions and cultures, and how they interpret the world. - 9th grade student, Eden Prairie High School

Thursday, May 14, 2015

Bdote Memory Map



The Bdote Memory Map began as a part of the "City Indians" multi-media installation at Ancient Traders Gallery on Franklin Avenue in Minneapolis in 2005. This resource provides better understanding about the Dakota people's relationship to Minnesota. Educator materials are included.

View the Bdote Memory Map

Dakota in the Twin Cities: Bdote Field Trip



Spend the day visiting local sites of significance to Dakota people and learning about them from a Dakota perspective. As you experience these places, you will challenge assumptions made about Dakota history and identity and gain a deeper understanding of the significance of places like Pilot Knob, Wakan Tipi, and Mounds Park to this land’s first people.

Date: Saturday, May 30, 2015
Time: 8:30 a.m. - 4 p.m.
Location: Minnesota Humanities Center, 987 Ivy Ave E, St. Paul, MN 55106
Cost: $90 per person, includes transportation to sites, lunch, and materials
7 clock hours available upon request
REGISTRATION HAS CLOSED. JOIN THE WAITING LIST.

Date: Sunday, August 23, 2015
Time: 8:30 a.m. - 4 p.m.
Location: Minnesota Humanities Center, 987 Ivy Ave E, St. Paul, MN 55106
Cost: $90 per person, includes transportation to sites, lunch, and materials
7 clock hours available upon request
REGISTER NOW

Space is limited. Spots available on a first come, first serve basis.

Registration Questions: Golden Yang, 651-_772-4254, golden@mnhum.org
Other Questions: Eden Bart, 651-_772-4261, eden@mnhum.org

Thursday, April 30, 2015

Treatiesmatter.org -- Absent Narrative Resource of the Month

Today, treaties continue to affirm the inherent sovereignty of American Indian nations. Tribal governments maintain nation-to-nation relationships with the United States government. Tribal nations manage lands, resources, and economies, protect people, and build more secure futures for generations to come.

Treatiesmatter.org allows people to explore the traveling exhibit, Why Treaties Matter, view more than forty related videos, and download Educator Guides for use in the classroom.

Want to visit the exhibit in person? View complete tour dates and exhibit locations at mnhum.org/treaties.

Thursday, January 15, 2015

Dakota and Ojibwe Educator Guides and Virtual Exhibit

In partnership with the Minnesota Indian Affairs Council, a group of Dakota and Ojibwe scholars and educators developed educator guides that enhance the Why Treaties Matter: Self-Government in the Dakota and Ojibwe Nations exhibit content. This traveling exhibit - now available online - focuses on treaties between Dakota and Ojibwe Nations and the U.S. Government. Each guide includes teacher background, student readings and activities, vocabulary, and suggested resources.

Guides explore:
  • A Deep Connection to Place
  • An Ojibwe Narrative: Reconnections to Place
  • The Chippewa National Forest
  • Traditional Anishinaabe Economy
  • Treaty Economy
  • We Have Always Been Sovereign Nations
In August 2010, a resolution creating a unique partnership of the Minnesota Indian Affairs Council, the Minnesota Humanities Center, and the Smithsonian's National Museum of the American Indian in Washington, D.C. was approved by the Minnesota Indian Affairs Council and made it possible for development of the Why Treaties Matter traveling exhibit as an educational tool for Minnesota audiences.

Educator Guides are available at TreatiesMatter.org.
I learned a lot about the Dakota and Ojibwe's past, how they were impacted by the settlers coming here, not just by how the settlers were impacted by them. I also learned about the Dakota and Ojibwe peoples' traditions and cultures, and how they interpret the world.
- 9th grade student, Eden Prairie High School
Students at Walker-Hackensack-Akeley School District, 2014

Thursday, December 11, 2014

Ethan Neerdaels - How were the Humanities vital to your life and/or work in 2014?

Bdewakantunwan – In 2012 Ethan was a Minnesota Historical Society History Museum Fellow as well as American Indian History Museum Fellow. He is a graduate of the University of Minnesota with a degree in American Indian Studies and a focus on the Dakota language, where he also was a teaching assistant of the beginning and intermediate Dakota language classes. Ethan is the Director of the Dakhóta Iápi Okhódakičhiye (Dakota Language Society). Ethan is an American Indian Culture and Language Specialist for the Osseo Area School District.

Wótakuye is a word from the original language of this land meaning relatedness or kinship. It is the original dream/responsibility of humanity, to be good relatives. An important part of the humanities is understanding where you are. The history of this place, Minnesota, is most accurately narrated in the original language birthed of the land.

Living in Minnesota in 2014 there are many reminders that Minnesota is Dakota land. From the hundreds of place names with mispronounced Dakota words to the historical markers at Treaty Signing Sites marking the illegal land theft that has yet to be reconciled. How can one live in a place and not even know the origins of the name of their state “Minnesota” are rooted in the Dakota language?

Dakhóta Iápi – The Dakota language contains words that express the unique relationships and natural phenomena of human existence in this area from time immemorial. After the first treaties with Euro-American colonizers, the Dakota language continued to accommodate the people’s experience as new terms had to be created to reflect the new experiences and concepts such as land ownership, concentration camps, forced relocation, just to name a few. With the advent of the reservation era, the Dakota language entered a period of darkness, where it went underground in order to survive the government and church-run boarding/residential schools. Many Dakota children were verbally, mentally, or physically abused for practicing their own traditions and speaking their language. These institutionally supported assaults on the Dakota family created a period of trauma and assimilation during which the Dakota language, for the most part, stopped being transmitted inter-generationally by the family. Recent estimates put the number of first language speakers born in Minnesota Dakota communities at less than ten. There are an estimated 5,000 speakers of the Dakota/Lakota/Nakota language across the surrounding area of Dakota exile communities, but the average age of a Dakota first language speaker is over 65 years old. Across all Dakota communities there is resurgence among the youth to bring the language back to health.

Even with a strong revitalization movement of the Dakota language, language learners are running into a variety of challenges that most other language teachers/learners do not encounter. For example, there are currently no K-12 immersion opportunities for Dakota children within the original homeland of Minnesota. Why can one easily find and attend an immersion school for immigrant languages, but the indigenous languages of this area are so marginalized? Why is there no state-wide or community support of indigenous language revitalization? If the humanities truly matter in the modern world, we must do everything in our power to ensure the indigenous are not forever silenced by the systematic death of the original language and lifeways of this place, Minnesota.

Phidámayayedo