Cheyenne River Youth Project Fundraiser has Global Reach

Win Handmade “Christmas” Lakota Star Quilt

Source: Native News Network

EAGLE BUTTE, SOUTH DAKOTA – The Cheyenne River Youth Project has just launched its Christmas Star Quilt Raffle, giving members of the public a chance to win the distinctive, queen size Lakota star quilt appropriately named “A Christmas Star.” CRYP’s staff is eager to see where the requests for raffle tickets originate, as the 25-year-old, not-for-profit youth organization’s raffle fundraisers tend to reach far beyond US borders. Previous years’ raffle winners have come from as far away as the United Kingdom and New Zealand.

Cheyenne River Youth Project

The quilt above is “Winter on the Plains,” which was raffled off in March

 

“The best part of these raffles is that they’re international,”

said Julie Garreau, CRYP’s executive director.

“Anyone can buy tickets, whether you live in South Dakota, elsewhere in the United States or in another country.”

The blue and white quilt is hand-crafted by Bonnie LeBeau, an enrolled member of the Cheyenne River Sioux Tribe.

Star quilts originated among the Great Plains nations after European contact. The star pattern evolved from the nations’ original buffalo-robe designs.

“Our people simply adopted the newcomers’ quilting techniques and adapted them to suit our culture,”

said Tammy Eagle Hunter, CRYP’s youth programs director.

“A star quilt is a truly one-of-a-kind item to add to your home or give to a loved one.”

“For this year’s Christmas star quilt raffle, we’re adding an extra challenge,”

she continued.

“We’re hoping to raise $2,500 in honor of CRYP’s 25th anniversary. All proceeds will benefit our youth programming and services.”

Tickets are already on sale and may be purchased until Tuesday, December 24. CRYP will conduct the drawing and announce the winner on Friday, December 27; the organization will then ship the quilt to the winner free of charge.

“There are several ways people can help with the raffle,”

Eagle Hunter said.

“First, buy tickets. They are $1 each or $5 for a six-ticket packet. You also can sell tickets for us, and help spread the word by telling family and friends, sharing information on Facebook and posting on Twitter.”

To purchase tickets go to www.lakotayouth.org.

Simply click the “Donate Now” button on the home page, and put “A Christmas Star” in the notes section when paying with a credit card. Please avoid writing the word “raffle” anywhere in the payment.

Or send cash, checks or money orders by mail to:
Cheyenne River Youth Project
Attn: Christmas Star Quilt
P.O. Box 410
Eagle Butte, SD 57625

To sell tickets, please send an email to Julie Garreau, CRYP’s executive director, at Julie.CRYP@gmail.com. She will send as many tickets as you request; they come in books of six. Once you receive your tickets, along a quilt photo and information sheet, you will be responsible for selling those tickets. All tickets need to be turned in by December 24 so CRYP can conduct the drawing as planned on December 27.

Garreau also noted that buying a raffle ticket can lead to much more.

“One of our raffle winners, Shaun McGirr, ended up traveling to the Cheyenne River reservation to serve as a volunteer during our Christmas Toy Drive,”

Garreau recalled.

“You just never know where your raffle ticket might take you. You might win a star quilt, you might discover a passion for volunteering, you might decide to fulfill a “Dear Santa” letter in our toy drive — but no matter what happens, you know that your contribution makes a real difference in the lives of Cheyenne River’s children.”

To learn more about the Cheyenne River Youth Project and its programs, and for information about making donations and volunteering, call 605.964.8200 or visit www.lakotayouth.org.

Top adult and children Halloween costumes not scary this year

Goodwill costume trending poll: 29 stores, 15 counties, 1,500 costumes sample thru last weekend (Oct 1 – 13)

 

George White, Tacoma Goodwill

TACOMA, WA (October 15, 2013) – After 13 days of costume sales at 29 Goodwill stores in Tacoma Goodwill’s 15 county region, non-scary costumes are topping the list for adults and children this year.

 

Adults (684) % Children (821) %
Fairy – traditional (33) 4.8 Animals (86) 10.5
Witch – sexy (32) 4.7 Princess (55) 6.7
Vamp (29) 4.2 Fairy – traditional (49) 6.0
Hick (26) 3.8 Angel 5.4
Witch – scary (25) 3.7 Ninja (43) 5.2
Zombie (24) 3.5 Vampire (35) 4.3
Cheerleader (23) 3.4 Tinkerbell Fairy (31) 3.8
Devil – sexy (23) 3.4 Witch – scary (27) 3.3
Vampire (21) 3.1 Witch – hip (25) 3.1
Army brat, Flapper, Go Go Girl, Nurse-Sexy, Soldier 2.3 Police Officer (24) 2.9

 

In a straw poll of 1,500 costume purchases from Oct 1 – 13 where cashiers asked customers their costume choice(s):

  • A majority of the top 10 are non-scary:  seven top adult and eight top children’s costumes are traditional, fun or sexy this year
  • More kids costumes are selling (821) than adults (684)
  • Top children costumes are trending unisex (gender neutral) such as animals, ninja, vampire and police officer
  • The impact of merchandising is apparent as adult and children fairy costumes were a featured item in our store imagination station wall displays

The poll reflects the imagination of Washington residents this year as the vast majority of Goodwill costumes are assembled from a non-Halloween base product that is accessorized.  (For example, a fairy would be centered around tights, a leotard, a tutu and slippers accessorized with wings, a wand and make up.  A “ghost bride” would consist of a real wedding dress with a white hat, parasol and makeup for accessories – and all for 20% of original cost).

“By culling through 8,000 truckloads of household, estate and community donations each year, we create a Halloween shopping experience similar to visiting a wardrobe department in a movie studio,” said John Nadeau, Director of Retail Sales for Tacoma Goodwill.

“Pirate coats, boots and belts are real.  And the same for pilot, soldier, fireman, doctor and nurse attire.  Now a “She Devil” can wear that fantastic red dress AND Prada,” said Nadea.

 

What or Who Is an Indian Giver? A History of the Offensive Term

1910-fruitgum-company-indian-giver-1969
The 1910 Fruitgum Company’s song “Indian Giver” went on to No. 5 on The Billboard Hot 100 in 1969 and was on the charts for 13 weeks.

By Vincent Schilling, ICTMN

To many of us, such phrases as “Teacher, Billy gave me the ball, now he wants it back! He’s being an Indian giver!” are too often heard in school. But where did the term come from? The literal history of where the word originates is a bit murky, but perhaps this article can shed a some light on some pre-conceived notions.

First, some modern-day definitions. Merriam-Webster’s defines an Indian giver as “sometimes offensive: a person who gives something to another and then takes it back or expects an equivalent in return.” The Urban Dictionary defines the term as “a person, who gives someone something, then wants it back!”

The original concept of the terms “Indian gift” or an “Indian giver” are mentioned in Thomas Hutchinson’s 1765 publication History of the Province of Massachusetts Bay. In the book, Hutchinson defined an Indian gift as something “for which an equivalent return is expected.”

Another such reference to the concept of Indian bartering or gift giving is in Thomas P. Slaughter’s book on the travels of Lewis and Clark in 1804. The book, entitled Exploring Lewis and Clark: Reflections on Men and Wilderness, Slaughter writes the following passage and describes Lewis and Clarks reactions when dealing with Indians from the Wahkiacum village.

 

“… These last began by offering us some roots; but as we had now learned that they always expect three or four times as much in return as the real value of the articles, and are even dissatisfied with that, we declined such dangerous presents.”

When Lewis and Clark later in the passage also traded with the Shoshone Indians who they thought were more agreeable, they then labeled the Wahkiacums “intrusive, thievish and impertinent.”

The journals of the Lewis and Clark expeditions set a tone for the thievish identity of Indians and the effects were long lasting. By 1848, the phrase “Indian giver” had made its way into the vernacular of non-Indians so much that it made its way into linguist John Russell Bartlett’s Dictionary of Americanisms.

 

The entry on page 214 of the 1848 book says:

“INDIAN GIVER: When an Indian gives any thing (sic), he expects to receive an equivalent, or to have his gift returned. This term is applied by children to a child who, after having given away a thing, wishes to have it back again.”

In 1969, the popular music group 1910 Fruitgum Company and country artist Roger Miller both coincidentally released songs entitled “Indian Giver.” The 1910 Fruitgum Company’s song went on to No. 5 on The Billboard Hot 100 in 1969 and was on the charts for 13 weeks.

Although the term largely faded from mainstream media use it retained popularity on school playgrounds. Indian giver got a serious mainstream plug when Kris Jenner told Good Morning America that her ex son-in-law should not ask for his $2 million engagement ring back from Kim Kardashian.

Jenner told GMA, she “…hates an Indian-giver” and that her daughter should have been able to keep the gift. The backlash against Jenner’s use of the term was seen around the world and she later issued an apology.

RELATED: Kim Kardashian’s Mom ‘Hates an Indian Giver’

The term could just as easily have come from the fact that white settlers and the government designated land for the Indians and then took it back after it was discovered to be valuable. Like the Black Hills, which were given to the Oglala Lakota then were taken back after gold was discovered.

Considering there is merit to this claim, it is not necessarily proven in print and thus must remain a strong speculation.

In response to whether or not the term “Indian giver” is pro or con Indian, perhaps the sentiment expressed on The Word Detective website by Evan Morris is a valuable assertion.

“While it’s true that the European settlers had a far worse reputation when it came to trustworthiness than the Indians did, the victors in history usually get to make up the idioms, so it’s doubtful that ‘Indian giver’ refers to the manner in which the settlers treated the Indians. It would be quite a stretch to credit 19th century European settlers with the honesty to have recognized that they, and not the Indians, were the ‘Indian givers’ in most cases.”

 

Read more at http://indiancountrytodaymedianetwork.com/2013/10/11/what-or-who-indian-giver-history-offensive-term-151639

A Doubleheader Served Straight Up At The Tulalip Resort Casino

Newly Opened Draft Sports Bar and Destination Lounge, Serving Traditional Fare and Handcrafted Cocktails
Tulalip, Washington — The Tulalip Resort Casino has recently added a doubleheader of food and beverage venues. Guests can now enjoy sports themed dishes at “The Draft Sports Bar and Grill” and handcrafted shaken cocktails at the Resort’s “Destination Lounge”.The Draft Sports Bar and Grill

Located adjacent to the hotel lobby, this modern sports themed getaway features a selection of hearty stadium food, specialty craft beers, signature drinks and a deep list of wine offerings.  Natural woods accented with electric blue, yellow and black, frame a 161” x 91” wall matrix of video screens.  An array of smaller flat panel TVs surround the bar, and multi-zoned audio brings to life the full-on action experiences.  The viewer feels placed in the middle of every huddle, scrum, face off, and jump ball.  

Guests can kick off game day with dishes like Curve Ball Shrimp and the Formula 500 Walla Walla Onion Tower. Signature plates include Grand Slam Chili; The Hook Crispy Mahi Mahi Filets and Fries; TKO Mac and Cheese Skillets; and a juicy BBQ Hog Handwich.  No sports bar would be complete without a juicy Hall of Fame Cheeseburger, where guests design their own. When both the finish line and the finish of the meal are in sight, fans can cruise the “Sweet Victory” dessert menu of Fried Seasonal Pie served in an iron skillet with a big scoop of vanilla ice cream; or the Overkill Sundae with peanut butter ice cream, sliced banana, milk chocolate magic shell, rice crispy treat nuggets and toasted peanuts.  Also available is a “Quick Picks” menu which will offer nine signature items from The Draft, for take-out.

The Draft is open Sunday – Saturday from 4pm – 2am, serving the full menu from 4pm – 10pm, and a late night menu from 10pm – 1am.  Quick Picks take-out will be offered daily from 11am – 11pm, starting October 7th.  For more information, visit www.tulalipresort.com.  To make reservations, call The Draft at 360-716-6333, or for Quick Picks to go option call 360-716-633.

Destination Lounge
Candle light and fire inspired the Resort’s new hotel lobby bar “Destination Lounge”.  The atmosphere plays on light through motion and reflection. Small niches are filled with antique mirrors, clustered candles and sconces — which illuminate through gold petals.  A large peninsula three sided fireplace adds movement and echoes a layer of warmth throughout the space.  Large comfortable, high-back banquettes, which line the wall, are adorned with sexy, shimmery gold upholstery and flame red lounge chairs bring the space to life.  Behind the glow of the knife-edged stone bar, is a custom etched antique mirror with a red Salish graphic.  Rich espresso stained wood walls and the herringbone patterned floor wrap the space, while jazz musicians hold center stage on the four high definition televisions.

Resort guests can relax over handcrafted cocktails like the Spicy Cucumber, Moonshine Special, Geo-Mandarin Strawberry, Polka Dot or a new twist on the classic Sazerac.  The appetizer menu features dishes such as Shrimp Thai Basil Pesto Spring Rolls, Cedar Wrapped Salmon Bites and Herb Polenta French Fries.

Destination Lounge is open seven days a week from 4pm – 10pm, offering seasonal appetizers, handcrafted cocktails, and an extensive wine selection by the glass or bottle.  For more information, visit www.tulalipresort.com, or call (360) 716-6000.

 


About Tulalip Resort Casino

Award winning Tulalip Resort Casino is the most distinctive gaming, dining, meeting, entertainment and shopping destination in Washington State.  The AAA Four Diamond resort’s world class amenities have ensured its place on the Condé Nast Traveler Gold and Traveler Top 100 Resorts lists, as well as Preferred Hotel & Resorts membership.  The property includes 192,000 square feet of gaming excitement; a luxury hotel featuring 370 guest rooms and suites; 30,000 square feet of premier meeting, convention and wedding space; the full-service T Spa; and 6 dining venues, including the AAA Four Diamond Tulalip Bay Restaurant.  It also showcases the intimate Canoes Cabaret; a 3,000-seat amphitheater.  Nearby, find the Hibulb Cultural Center and Natural History Preserve, Cabela’s; and Seattle Premium Outlets, featuring more than 110 name brand retail discount shops. The Resort Casino is conveniently located between Seattle and Vancouver, B.C. just off Interstate-5 at exit 200. It is an enterprise of the Tulalip Tribes.  For reservations please call (866) 716-7162.

Created By Students: Play the First Shoshone Language Video Game

 A screenshot from "Enee," a student created Shoshone language video game.
A screenshot from “Enee,” a student created Shoshone language video game.

Source: Indian Country Today Media Network

When given an assignment to use modern technology to teach the Shoshone language and culture in an entertaining way, students from the Shoshone/Goshute Youth Language Apprenticeship Program, or SYLAP, at the University of Utah came up with a computer game called “Enee.”

Enee in Shoshone means “scary, fearful, frightening, oh!” and it’s a fitting title for the dark and edgy aesthetics of the game play, which according to a university press release were inspired by filmmaker Tim Burton.

The game is based on traditional Shoshone stories. The game’s main character, Enee, lives in the past and is thrown into some of those stories.

“Working with Shoshone youth on this project has shown me that games can do more than just entertain,” said Zeph Fagergren, master’s student in the university’s Entertainment Arts and Engineering program, in a release.  “‘Enee’ is more than a game, it is a tool to help people keep their culture alive and well. Using the video game format makes it possible for to anyone to learn the Shoshone culture and language.”

Playing the game does require basic understanding of Shoshone because there is no English used in the game.

“I think it is great we can incorporate our traditional culture with modern technology,” said Cora Burchett, a student in SYLAP and one of the three game developers.  “‘Enee’ carries on traditions that my grandparents taught me, and I believe that is very important to my future.”

The development team wanted to bring some of the traditional Shoshone stories to the modern world because they aren’t being shared like they used to be.

“‘Enee’ demonstrates that the Shoshone language and culture has a place in the modern world,” said Marianna Di Paolo, director of the Shoshoni Language Project and associate professor of anthropology at the University of Utah. “Developing ‘Enee’ was a great example of the goals of the language project: to open the doors to higher education for young Shoshone people and also help them see they don’t have to give up on their language and culture to do so. In fact, just the opposite is true.”

To play the game, which continues to be tested and developed, visit TheEneeGame.com.

 

Read more at http://indiancountrytodaymedianetwork.com//2013/10/10/created-students-play-first-shoshone-language-video-game-151567

Teen Nights return to the Schack Art Center

 Herald staff
October 8, 2013
 
Hot Shop glass blowing at Everett Schack Art CenterPhoto from Schack.org
Hot Shop glass blowing at Everett Schack Art Center
Photo from Schack.org

 

EVERETT — The open studio nights for teens returns this week to the Schack Art Center with the first one happening from 6-8 p.m. Thursday.

The free, after-hours events at the center at 2921 Hoyt Ave. include up to four different hands-on art projects where teens get to meet and work with local artists, as well as refreshments and glassblowing demonstrations.

Projects at this week’s event include “Neon Oil Pastel Leaves” with Colleen Temple, “Bird Masks” with Anna Mastronardi Novak and printmaking with Bonnie AuBuchon.

Schack Teen Nights started in fall 2011 as a way for local teens to learn about the Schack Art Center’s programs and classes. The studio nights with hands-on, take-away projects have been popular in the past.

The Schack Art Center is an admission free, visual arts center in downtown Everett featuring art exhibits from locally and internationally known professional artists, as well as emerging young talents. It features a state-of the-art glass blowing studio that allows the public to watch local artists work.

For more information, go to www.schack.org.

University of Oregon’s 2013 Native American art show

 

1 native american art - Mecca

 
October 9, 2013
 uoregon.edu

 

 

 

 

 

Current and former UO students from tribes throughout Oregon are showing their artwork in the 2013 Native American Art Show, on display through the month of October at the Many Nations Longhouse, 1630 Columbia St.

A public reception to meet the artists will be held at 5:30 p.m. on Wednesday, Oct. 9.

Shayleen Macy, a Wasco member of the Confederated Tribes of Warm Springs, is a current UO student working on a bachelor of fine arts degree in printmaking. In addition to her formal art education, she continues to practice traditional/tribal arts and, since coming to the UO, has taken up an interest in business and Indian languages.

Through her art, Macy explores identity as a contemporary Indian woman facing social, environmental and cultural issues. She also incorporates traditional Wasco stories into some of her pieces, such as “The Elk, the Hunter, and His Greedy Father,” and “Coyote Frees the Fish.” Her art sometimes evokes the stories’ traditional meanings and at other times, she uses the story as a metaphor for contemporary issues.

In “Mecca” (shown above), Macy explores the place on the Warm Springs Indian Reservation on the Deschutes River where she grew up and lived with her grandparents and extended family.

“The piece is a contemporary version of a traditional native art form of bead applique on hand-stitched buckskin purses, which women carry at gatherings as a part of our traditional regalia,” she says.

Beyond college, Macy plans to pursue a career as an advocate for the arts and languages of the Warm Springs Tribes, as well as continue a relationship with the community that is based on education and service.

“I hope to be able to be involved with opportunities within my community that promote the languages and arts,” she says.

Macy and other artists will be at the reception for the 2013 Native American Art Show, at the Many Nations Longhouse.

– from the Office of Equity and Inclusion

Blog: Open Letter to the Pocahotties

The annotated version

NativeApproprations.com

October 9, 2013

 
 
Photo-on-2013-10-08-at-20.30-2

As part of my Halloween series, I’d like to try something a little different. The last couple of days, my 2011 post, “Open Letter to the Pocahotties and Indian Warriors this Halloween,” has started to make the rounds again. The first time I posted it, it caused such a firestorm I had to shut down comments (after it hit something like 500), and I even had to write a follow up post clarifying and confronting some of my own hesitancies with the post. I read it now, two years later, and my reaction is a little different–I stand by my words, and am still very confused as to how this particular post still stirs so much vitrol and hate toward me as a person. It’s started up again, which apparently is now an annual tradition. Here are a couple of the more benign samples from twitter–I actually got called the c-word by one troll today over the post–if you’re interested.

So I thought I’d re-post the original letter, with some annotations and commentary, and let’s figure out together what it is about my language that causes white folks to get real, real mad and defensive, shall we? Yes, I guess I’m performing a rhetorical analysis, on myself. I’m writing a dissertation right now, remember? I’m in crazy academic mode and I can’t get out. Original post in block quotes, thoughts below each.

Dear Person that decided to dress up as an Indian for Halloween,

Ok, pretty basic start. Notice it doesn’t say “white person,” it doesn’t say “racist person,” just person.

I was going to write you an eloquent and well-reasoned post today about all the reasons why it’s not ok to dress up as a Native person for Halloween–talk about the history of “playing Indian” in our country, point to the dangers of stereotyping and placing of Native peoples as mythical, historical creatures, give you some articles to read, hope that I could change your mind by dazzling you with my wit and reason–but I can’t. I can’t, because I know you won’t listen, and I’m getting so tired of trying to get through to you.

That’s 100% honest. The person that decided to dress up as an Indian probably isn’t going to listen to me. But those links actually *go* places. Places where you can read about why this is wrong. Where you can educate yourself. So if you read that paragraph and were like “oh crap, I don’t know any of this”–maybe now it’s time for you to click those. I’ll wait.

I just read the comments on this post at Bitch Magazine, a conversation replicated all over the internet when people of color are trying to make a plea to not dress up as racist characters on Halloween. I felt my chest tighten and tears well up in my eyes, because even with Kjerstin’s well researched and well cited post, people like you are so caught up in their own privilege, they can’t see how much this affects and hurts their classmates, neighbors and friends.

Again, this is actually what happened. I read that post at Bitch and got so frustrated and sad in my office. It’s really, really hard to hear all of the same arguments over and over and over and feel the actual weight of being silenced–because if people were listening, then it wouldn’t be the same mountain to climb every. damn. year. But oh sh*t, I used the word “racist” and the word “privilege”–this is where it starts to go downhill for people. People shut. down. when they hear those two words, especially in the same paragraph. I’ve learned that through the years. I really am pretty sparse with the use of “racist” on the blog, despite the fact that everything I write about on here is racism. Just had to get that out there. But remember the context where I’m writing this post. I was tired, I was sad, I was frustrated. I didn’t feel like dealing with the usual tone-down-don’t-scare-people-off editing I often do. Did you know I do that? Cause I do. Also, notice that I’m appealing to your emotion right now in this paragraph of the post. I’m asking you to think about your classmates, neighbors, and friends. Real people. I don’t know if that scared people too?

I already know how our conversation would go. I’ll ask you to please not dress up as a bastardized version of my culture for Halloween, and you’ll reply that it’s “just for fun” and I should “get over it.” You’ll tell me that you “weren’t doing it to be offensive” and that “everyone knows real Native Americans don’t dress like this.” You’ll say that you have a “right” to dress up as “whatever you damn well please.” You’ll remind me about how you’re “Irish” and the “Irish we’re oppressed too.” Or you’ll say you’re “German”, and you “don’t get offended by people in Lederhosen.”

The most hilarious and ironic part of the response to this post is that I got every single one of these phrases, pretty much verbatim, in the comments. It was like folks didn’t even actually *read* the post, just got to the part where I said “racist” and “privilege” in the same sentence and skipped to the comments. You’re not original. Hate to break it to you. And I don’t see why that unoriginality isn’t seen as a problem to the people who repeat these phrases over and over.

But you don’t understand what it feels like to be me. I am a Native person. You are (most likely) a white person. You walk through life everyday never having the fear of someone mis-representing your people and your culture. You don’t have to worry about the vast majority of your people living in poverty, struggling with alcoholism, domestic violence, hunger, and unemployment caused by 500+ years of colonialism and federal policies aimed at erasing your existence. You don’t walk through life everyday feeling invisible, because the only images the public sees of you are fictionalized stereotypes that don’t represent who you are at all. You don’t know what it’s like to care about something so deeply and know at your core that it’s so wrong, and have others in positions of power dismiss you like you’re some sort of over-sensitive freak.

Ok, this is where sh*t hits the fan. You guys. 1) Anywhere in this paragraph does it say that *all* white people don’t know any sort of struggle? no. 2) Anywhere in this paragraph does it say that all white people are evil? no. But that seems to be the take-away for a lot of folks. I am relating my experiences as a Native person. I DO walk through life everyday fearing the moment when I turn a corner and am confronted with an egregious stereotype of my people. I AM 100% guaranteed every. single. day. to see a mis-representation of my culture. I DO worry about the majority of my people struggling–real struggle–everyday, and I know that the root cause of all of that struggle is colonialism. That’s not an exaggeration. The current state of Native peoples is a direct and ongoing result of colonialism. Colonization by white people. I didn’t realize that was such a remarkable fact to people. But it is a fact–one that’s not actually open for debate. And, ok,  I’ll concede with the last line that you as a non-Native person can conceivably care very deeply about something and have others in power dismiss you.

I’ll also concede that using the rhetorical strategy of “you don’t know,” while possibly effective at making a bid for your emotions, is also probably the wrong way to do it, because it causes people to immediately say “you don’t know me! you don’t know what I feel and think!”–you’re right. I don’t know you. But I do know my experience.

You are in a position of power. You might not know it, but you are. Simply because of the color of your skin, you have been afforded opportunities and privilege, because our country was built on a foundation of white supremacy. That’s probably a concept that’s too much for you to handle right now, when all you wanted to do was dress up as a PocaHottie for Halloween, but it’s true.

This again, is where we dig deeper into the words that make a lot of white folks lose their sh*t. I can’t unpack the whole world of white supremacy and privilege in a couple of paragraphs, so I’ll just scratch the surface here. I first would like to take another moment to remind all of you readers that I, too, have white privilege. I don’t hide it. I’ve got light skin and light eyes and 90% of people would look at me and say “oh hey, look, a white person.” So lemme talk to you, white-ish person to white person. Just because someone points out our privilege, and points out that we get benefits because of it, does not mean 1. That we didn’t “deserve” any accolade, opportunity, or accomplishment we’ve received. 2. That we should feel guilty for our privilege 3. That we are racist, bad people. All it means is that we need to stop and think about how messed up it is that we live in a society that was founded on the backs of black and brown folks and how unfair it is to all of us that we still live in that society, and then? *Do* something about it.

So when I’m telling you as the reader in this paragraph that you are in a position of power simply because you’re white, I’m not saying you haven’t worked hard, I’m not saying you haven’t struggled, I’m not saying that there aren’t white people who are in desperate and shitty situations right this very moment. I’m saying that white people, in general, are the people with all the power in our society, and that we live in a society that–generally–favors those with white skin. Yes, we’ve got a black president, but he’s also half white (ha). But really, think about it. And how did white people get that power? Through attempting to eradicate Native Americans (to gain resources) and enslaving Black Americans (to make money from those resources). Again, these are facts. I’m not making this up right now. This is a simple history lesson. But again,to reiterate, am I saying you are a very bad person simply because you are white? No.

I am not in a position of power. Native people are not in positions of power. By dressing up as a fake Indian, you are asserting your power over us, and continuing to oppress us. That should worry you.

This is the part where readers are confronted with the results of that privilege we’re talking about. “Oh sheeit, I’ve got this power I didn’t ask for and now you’re telling me that it’s oppressing people?!?” And yes, I mentioned I have white privilege, but I’m also a Native person, so I’ve got this complicated privilege/non privilege thing going on. It’s messy. But that’s an aside.

People usually have a couple of reactions when confronted with these facts of privilege/oppression. 1. They get super defensive, back to the “you don’t know me! How DARE you say I’m oppressing someone! You don’t know the *intentions* behind my costume choice! My ancestors weren’t even HERE during the founding of the country. That was 500 years ago, why can’t you just get over it!” which, judging by the mail and comments I get, is the top response. But more ideally, 2. They get super uncomfortable, and say “yeah, that does worry me. crap. I feel embarrassed that I’ve gone through my life not even realizing this is a problem. Omg, what do I do now?!” Now, it’s so super easy what you do once you have this realization. YOU DON’T DRESS LIKE AN INDIAN FOR HALLOWEEN. That’s it. That’s all I’m asking for. Seriously. It’s so easy. You just don’t. dress. up. like. an. Indian. In this post, I’m not asking you to become a social justice anti-racist warrior, I’m literally just asking you to not dress up as a fake “Native American.” See, solving oppression is so easy!

But don’t tell me that you’re oppressed too, or don’t you dare come back and tell me your “great grandmother was a Cherokee Princess” and that somehow makes it ok. Do you live in a system that is actively taking your children away without just cause? Do you have to look at the TV on weekends and see sports teams with mascots named after racial slurs of your people? I doubt it.

Ok, another area where readers can and do “tone police” me. I *know* white people have intersections of oppression too. Trans* folks, non-Christian folks, women, on and on, but that still doesn’t mean you can dress up like an Indian an it’s ok. Other POC, this goes for you too. You do not get a free pass because you deal with the effects of white supremacy too. I see lots and lots of images of other POC playing Indian–it is seriously not ok. But the “I’m oppressed too!” and Cherokee princess comments are ones I also get all the time, and was trying to head it off.

Last night I sat with a group of Native undergraduates to discuss their thoughts and ideas about the costume issue, and hearing the comments they face on a daily basis broke my heart. They take the time each year to send out an email called “We are not a costume” to the undergraduate student body–an email that has become known as the “whiny newsletter” to their entitled classmates. They take the time to educate and put themselves out there, only to be shot down by those that refuse to think critically about their choices.Your choices are adversely affecting their college experiences, and that’s hard for me to take without a fight.

Not much to add here. I feel like I can take the heat–this blog is a choice. I know what I’m getting into. But when you’re 18-20 years old and just want to be accepted on your college campus, that’s different. I feel fiercely protective over those kiddos. They don’t deserve that hate just because they dare ask to be respected. So I stand by this.

The most frustrating part to me is, there are so many other things you can dress up as for Halloween. You can be a freaking sexy scrabble board for goodness sake. But why does your fun have to come at the expense of my well-being? Is your night of drunken revelry really worth subjugating an entire group of people? I just can’t understand, how after hearing, first-hand, that your choice is hurtful to another human being, you’re able to continue to celebrate with your braids and plastic tomahawk.

This is still the question I have every year. Seriously. There are so. many. costume. choices. I don’t understand how you can be like, “yes! Indian!” and then hear firsthand from a real Indian (that’s me) that it’s a bad idea and hurtful, and still be like, “yes! Indian!” That goes back to the privilege convo. It’s not the privilege that’s a problem, it’s how you deal with it. So, if you read this post and thought “oh damn, this was a bad idea” and threw away the costume? Congrats. You’re on your way. But if you dismiss it and still galavant around in your costume? Congrats. You’re complacent in the system that benefits from the oppression of Native peoples. And now you have no excuse, because I *told* you. That takes some real privilege, to be able to dismiss an entire group of people like that.

So I know you probably didn’t even read this letter, I know you’ve probably already bought and paid for your Indian costume, and that this weekend you’ll be sucking down jungle juice from a red solo cup as your feathers wilt and warpaint runs. I know you’re going to scoff at my over-sensitivity. But I’m telling you, from the bottom of my heart, that you’re hurting me. And I would hope that would be enough.

Wado,

Adrienne K.

That imagery of the red solo cup and the wilting feathers and running warpaint was pretty good, right? *pats self on back* Thank you, thank you. (I’m kidding)

I’m not sure if this exercise made anyone feel any better, besides maybe me? But I do think it’s really interesting how confronting and dismantling privilege causes people to react in such violent ways. It’s something I’ve seen over and over in my posts, in teaching critical race theory at my school, and in my interactions with fellow grad students. In all honesty, I think that struggle with the privilege conversation is really one that holds us back in having real discussions aboout race. And if you’re reading this, and are thinking, “wow, this is something I really need to learn more about”–learn. Google. That’s what I use. I’m not being facetious here, I’m saying there are amazing resources online. But I want you to learn for yourself, because POC can’t always be the ones to do it. I’ve been learning/writing about these issues for 3+ years now, and I’m still just barely learning the language and words to talk about all of this. I still get uncomfortable and feel like I don’t know enough, and I’m by no means an expert. So I want those of you who are new to all this to start on that journey too. I found this great quote when I was poking around tonight, and I wanted to share:

I’m going to make you work for you education just like I have worked my whole life. In order to truly decolonize your mind, it can’t be handed to you in questions answered by someone else. You must observe, you must feel dissonance, you must feel hurt, but it will be worth it.

Renleighthegirlking.tumblr.com

So Happy-Almost-Halloween. I welcome your resources in the comments, as well as your awesome non-racist costume ideas.

High-End Extras Aren’t A Sure Bet For Tribal Casinos

 

by Jessica Robinson, NWNewsNetwork

October 09, 2013

 

 

Jessica Robinson/Northwest News NetworkYvonne Smith is the director of La Rive Spa at Northern Quest Resort and Casino in Washington state. Across the country, Native American tribes are hoping high-end extras will draw visitors to casinos.
Jessica Robinson/Northwest News Network
Yvonne Smith is the director of La Rive Spa at Northern Quest Resort and Casino in Washington state. Across the country, Native American tribes are hoping high-end extras will draw visitors to casinos.

What used to be no-frills slot parlors off the highway are turning into resort-style destinations with spas, golf courses and luxury hotels. Native American tribes are hoping these added amenities will give them an edge in an increasingly competitive gaming market.

Three years ago, Northern Quest Resort and Casino in eastern Washington opened a luxury spa that’s been on the covers of and magazines. La Rive Spa has its own seasonal menu and moisturizers that cost as much as an iPod.

Nothing about this spa screams casino, by design. Spa director Yvonne Smith says it’s not what you’d expect from a casino in a field outside of Spokane. “The one thing I hear all the time is, ‘Oh my gosh, I had no idea this was here,’ ” she says.

Across the country, tribes are trying to step up their game. Casino profits plus more interest from investors have funded new spas, fine dining, concert venues and other amenities. Phil Haugen, a Kalispel Tribe member and manager of Northern Quest, says tribal casinos are now drawing clientele that might have otherwise chosen a weekend in Las Vegas or at a resort.

“It used to be that people thought tribal casinos were dirty and small and that they just didn’t have what Vegas had or what Atlantic City had,” Haugen says. “But now you have these first-class properties.”

 

Getting To The Gaming Floor

Out at the Circling Raven Golf Club in Worley, Idaho, Rhonda Seagraves drives her ball toward the first hole. Seagraves is a banker in north Idaho. She says this course at the Coeur d’Alene Casino is one of her favorite places to golf.

“It was just like this little hole in the wall, and now, it’s just spectacular,” Seagraves says.

But she says she is unlikely to gamble after her round — which runs counter to what these casinos are banking on.

“Those amenities are really designed to get people in and start gaming,” says Valerie Red-Horse, a financial analyst who specializes in tribal casinos.

Even with the resort amenities, these ventures still make 80 to 90 percent of their revenue from gambling. Red-Horse calls golfing and spas a loss leader.

“We had a client that had a beautiful facility, one of the prettiest markets I’ve ever worked in in New Mexico, actually. And it had big picture windows in the resort, and they had camping and they had hunting and they had skiing. Well, they found they were not making money because people were not going to the gaming floor,” Red-Horse says.

The casino restructured its debt and hired a management team that specialized in gaming.

In Idaho, former Coeur d’Alene Casino tribal chairman Dave Matheson has watched the operation grow from a buffet in a bingo hall to a restaurant with an award-winning chef. Matheson says the swanky expansions do drive business, but they’re also a source of pride.

“And I think it gives us a chance to prove what we can do,” Matheson says.

The Coeur d’Alene Tribe’s casino has expanded so much in the last few years, it’s been dubbed by workers “the world’s most hospitable construction site.”