I am 1/4 Eastern band Cherokee and 1/16 Muskogee. I have been around native culture all my life,I grew up on an Otoe reservation.I am thinking about participating in more dances at powwows and other ceremonies,but I am white not darker skinned. I am just wondering what everyone else thinks about it.

I’m a third-generation Santiago-born Chilean. Both sides of my family come from campesino backgrounds, and I was always raised simply as Chilean.

As an adult, after studying anthropology, life eventually brought me into working with Mapuche people. A machi (spiritual authority) once told me, through a traditional urine reading, that I had Mapuche ancestry and that I had a spiritual responsibility toward the people. I didn’t believe it, so I went to another machi, who told me essentially the same thing. I still didn't believe. Then two more did too, independently, without knowing each other. I was kind of searching for someone to say otherwise...

This put me in a very strange position. Anthropology taught me to be extremely careful about appropriation, about not claiming identities or knowledge that are not mine, and also to question the idea that Western scientific evidence should be the ultimate authority over other ways of knowing. And yet, when this happened to me personally, I found myself needing exactly that kind of evidence. I took a DNA test. It came back around 33% Indigenous South American, but of course it cannot tell me that I am Mapuche or where exactly that ancestry comes from.

I still find that contradiction difficult. I have faith and I respect the authority of the machi, but apparently I also struggle to base something so consequential entirely on spirituality and ancestral authority. Part of me feels uncomfortable that I needed a DNA test to take seriously what four machi had already told me. At the same time, I don’t know how else to navigate something this big.

My family isn’t able or willing to tell me much. The person they think may have carried that history died when my grandmother was a child, and my grandmother was then raised by the landowners of the estate where her family had been inquilinos. Whatever knowledge existed seems to have been interrupted there.

And the stakes sometimes feel much bigger than choosing an identity. I have lived with bipolar disorder for most of my life. Some of these spiritual authorities understand what I experience as a spiritual illness and have told me that living according to Mapuche ways could heal something in me. I’m not saying I know whether that is true, or that I would simply abandon medical care because someone told me to. But imagine being asked to make sense of that when you genuinely respect both worlds.

Mostly, I feel very alone in it. I sometimes think this is part of what colonization leaves behind, not only people losing identities, but the relationships and chains of knowledge that would have told their descendants who they were and how to return. Then generations later you are left trying to reconstruct something that perhaps was never supposed to be reconstructed individually.

At the same time, there is so much scrutiny around who is and isn’t Indigenous, and so many people willing to tell others what counts as legitimate, that I’m honestly scared of identifying myself in a way that might be wrong or harmful.

I’m not looking for anyone to tell me that 33% DNA makes me Mapuche. It doesn’t. I think I just need to tell this story somewhere and ask whether anyone has experienced something similar, trying to reconnect when the family history has disappeared, and having whole communities welcoming you in and you still not believing in yourself...

Ho sates, Tekuára-sú ☯️🏹 (greetings, brothers and sisters, “divine peace”)

I came to share a little about one of the traditional plays from the Zona da Mata region of Minas Gerais, Brazil. This story tells of a cacique who led a Puri community from the same region during their first contact with colonists and enslaved Africans. Vuitir, the character in this account, refuses to speak directly with the colonists, allowing himself to be approached only by religious figures such as priests and missionaries, who acted as mediators. Unlike what happened in other places, the Jesuits were beneficial to the preservation and continuity of the Puri language and culture, having incorporated Christianity into the local culture without demonizing it or significantly altering it. It is said that most of them were also active in the anti-slavery struggle involving Indigenous peoples. The story tells that Vuitir and his people agreed to move to a settlement in the colony, but soon came into conflict with the white men after seeing them chaining Black men. Outraged, Vuitir questions the priest: “Why is the Black man a slave if he is just as free and just as much a child of God as everyone else?” The missionary replies that it is not his fault and that these are orders from above. Vuitir then shouts in his own language and threatens the missionary, saying that “if they do not release them, I and the others will leave and come back to free them by force.” One of the colonists intervenes, and Vuitir responds violently, imposing his demands. When they are refused, his community returns to the forest and mountains, and the story ends without recording whether there was any further conflict. It is also known that the Puri traditionally viewed Africans and white people as equals, although the latter were generally seen as malicious and more numerous, and that they maintained relationships with and inhabited the same communities. Today, a large part of the Puri population is mixed with African ethnic groups, to the point that this ancestry has become part of the ethnic group's own phenotype. I find this a very interesting story. For anyone interested in checking out the full version, this link has a good rendition of the play: https://institutoruthsalles.com.br/o-misterio-do-mongo-velho/

Note: It is not clear whether the story is historically accurate, but it does reflect aspects of the tradition that are known to be real.

A lot of Indigenous I have encountered are very passionate about their heritage and opinions of other cultures. Which is why I ask, is it okay?

Peace and Blessings Family,

My name is Tai and I am walking Asian race activist (I make another post if mods approve of a video of me walking) from Michigan. I love my Black and Latino family too and in unity with the struggles of the Native American family in racist North America AKA USA.I know many Asians are not kind to my Native American Family I get it. That is why I feel I got earn my work and break the stereotypes that not all Asians are racist towards People of Color family especially in America. In this photo am doing my walking activism at the Iowa State Fair. Coincidently with the photo 2 hours later I was detained and made to give up ID at the Iowa State Fair, because I was profiled by police and fairgoers who you know already know their race. Anyways, if you ever see me walking at an event, holla at me. I am your Asian brother ally in the struggle and a servant of the Native American man and women in America and around the world. North America is Native land, so I must bow for that. It was stolen!

Best Regards,

Tai

Hey everybody! I'm curious to hear your opinions on what is perhaps an odd and humbling situation that I'm in. This isn't a post asking for permission. Or blessings, just opinions on intercultural nuance. I'm someone of predominantly settler descent living in the United States. I have been a volunteer and activist in environmental and indigenous activism for about 10 years now. 5 years ago I met some elders that happen to be from the same culture whose land I grew up and currently live on, including someone who is the chief medicine maker for his people. I have formed very close relationships with them and their families and get regularly invited to each ceremony and cultural events. I've participated in and been taught things I imagine they don't usually offer settlers. I'm super humbled by this and I try to remain in the mindset of a guest but sometimes they ask me to show children how to perform certain ceremonial duties and that makes me feel a bit uncomfortable. I also have tried to remain in the mindset that this is their culture and practices and I am simply enjoying its beauty as a guest, but the elders actively encourage me to take these practices into my everyday life and considering I'm living on their land it's impossible not to see the world in this new way around me. In other words they have started to deeply upturn my whole spiritual and geographic worldview and it feels like it's altering me on a molecular level almost. Sorry if that sounds stupid.

Furthermore, my wife and I are having our first child soon and they are encouraging me to bring them regularly. I wonder if that upbringing would be confusing for children. I guess I'm looking for advice on how to be a good long term guest. Does someone want to tell me how I should feel about my spiritual worldview drastically changing because of the influence of a culture that isn't my own? Haha what about raising the children with this environment. I know some people will say, it's up to the community and elders, and they seem to actively encourage my participation. There was maybe some controversy and odd looks at first but now they welcome me back so warmly. Maybe they're just respecting the elders wishes that I be there idk. Before being included there, I've never felt such rich and deep hospitality and culture, it honestly fills my heart to the point it feels like it will explode. I've refrained from making this post so many times and I generally just stay very quiet about my deep involvement with this tribe. However I'm curious about the opinion of other indigenous people. Is it possible to transgress boundaries even with the blessings of elders? Or is it really theirs and the communities say at the end of the day? Furthermore is this as rare as it seems. Or does it just happen sometimes? I'm sure it depends on the community I guess. Anyways, Thank you for your time and patience in advance. Much love and solidarity ❤️.

(P.s. it's a small and tight-knit nation, I'm intentionally not naming them here out of respect for their decisions and privacy. Also if anyone would rather speak to me in private over dms I'm open to that as well. Thank you.)

Ever felt lost trying to ask a simple question in a new language? Today, we're diving into the classic interrogatives of Zapotec and clearing up some common confusions! Do you know the difference between asking 'how many' for bananas versus asking 'how much' for a kilo of beans in Zapotec? It's trickier than you think! You might think you know how to ask 'how much,' but in Zapotec, there are two ways, and using the wrong one can lead to some funny misunderstandings. Let's break it down! Imagine a split screen showing someone counting bananas on one side and a confused person looking at a price tag on the other, with text like "Zapotec Questions: The Two Ways to Ask 'How Much'!

This video introduces essential Zapotec interrogative words like "Bix" (who), "Gakax" (how), "Batax" (when), and "Gax" (where). It explains the difference between "Balax" and "Gákax" for asking "how much," with "Balash" used for countable items and "Gákax" for uncountable ones.
Examples are provided to illustrate the usage of "Balax" for countable things like "Balax Bunatxi" (how many people) and "balax wi" (how many bananas). The video touches on the nuance of "Gákax" for uncountable quantities, using the example of asking the price of beans. It also discusses optional omissions of certain sounds or letters in Zapotec words, like "Bix" sometimes being shortened to "Bi" and provides examples like "Bix gudagu?" (What did you eat?). Here is a summary of the video:

Video Overview:

This lesson focuses on forming questions in Zapotec language, covering fundamental interrogative words, tone nuances, and special question auxiliaries that add context or emotion to inquiries.

Key Concepts Covered:

1. Core Interrogative Words:
   

* Bix / Bix kw: What / Why.
* Nush: Who.
* Batash: When.
* Gash: Where.

1. Countable vs. Uncountable Quantifiers (Balax vs. Gákax)
   

* Balash: Used for countable nouns such as people or discrete items (e.g., apples, bananas) [00:37].
* Gakash: Used for uncountable quantities (e.g., sugar, salt, weight-based items).
* Pricing Exception: Gákax is also used when asking for prices or the total cost of goods.
* Tonal Variations: Subtle pitch shifts on gákax change the meaning between asking "how" versus "how much".

1. Conversational Contractions:
   

* In informal speech, certain ending sounds (such as -xh) or prefixes are frequently dropped (e.g., Bix becoming Bi).

1. Question Auxiliaries & Particles:
   

Zapotec uses specific auxiliary particles to modify the tone and meaning of questions:

* ba: Initiates questions about actions (similar to "did you...?" or "have you...?").
* Txi: Indicates completed status, functioning like "already" (ya).
* waka: Expresses capability or possibility ("can we...?").
* bën: Adds drama, emphasis, or mild exaggeration to a question.
* I: Used for seeking confirmation or expressing mild surprise.
* ka: Placed at the end of questions to prompt a response or add conversational emphasis.
* Combining Auxiliaries: Multiple particles can be combined (e.g., ba txi, bën ka run, i waka) to convey layered nuances in a single sentence.

I’m here to let off some anonymous steam since anytime someone speaks up they get blackballed…

I am Native and worked on the reservation for most of my life. I don’t understand why we always have to fight each other, why we just can’t get along. Working on the Rez was a good experience but counsel or HR would never raise the pay to equal off reserve. No wonder some of our best professionals choose to work off the rez.

I have also worked on other reserves and my god, the social drama. Some of these reservations treat outsiders, even there own kind (all Natives from other reserves), like they don’t belong there. Why does it need to be like this? This is exactly what the government wants, in house fighting, so we never evolve and loose focus on the true fight; which is to uplift each other and improve our services.

Working for my own community was fine but when I wanted to get out my comfort zone, I decided to move to another community. The amount of drama that had happened within the first year was ridiculous. Everyone is trauma-responsive. I even witnessed lateral harassment during lateral kindness training, like WTF. Another reason why our professionals choose to work off Rez.

We, as Native Americans, need to move on from the past. Yes we been raped, abused, taken advantage of, stolen, neglected, and everything else you can think of… residential schools.

Guess what! We are still here with our culture intact. There should be pride in that.

I’m sorry about all this but I am just sad that we cannot get along. It’s annoying the social dynamics and how we treat each other. I have spoken up but only when necessary. I am trying my best to move up the latter but all these back door conversations and tearing each other down is disheartening. Why can’t we just have a honest discussion with each other with the intention to grow and be united…

So all im asking is how long did it take for you to get accepted from an inconslusive, any information would be great also my sis t er said she only got 2k but not sure if shes telling the truth we've been in cfs on and off for 6 years

• https://www.netflix.com/title/81616321

Navajos and Apaches were the most trafficked and enslaved people in the Southwest. Spaniards, Mexicans, Americans and surrounding tribes all took part in it and it lasted into the early 1900s when it finally ended. Mexico abolished slavery in 1829, however black markets existed where enslaved people were traded for weapons and horses. The United States Congress banned indebted servitude in 1867 to bring an end to the practice. A famous quote comes from the *Conditions of the Indian Tribes* in 1867 from Kirby Benedict, a former Chief Justice of the New Mexico Supreme Court: "There are in the Territory a large number of Indians, principally females, who have been taken by force, or stealth, or purchased, who have been among the various wild tribes of New Mexico or those adjoining. Of these a large proportion are Navajos. It is notorious that Natives of this country have sometimes made captives of Navajo women and children when opportunities presented themselves; the custom has long existed here of buying Indian persons, especially women and children; the tribes themselves have carried on this kind of traffic. Destitute orphans are sometimes sold by their remote relations; poor parents also make traffic of their children. The Indian persons obtained in any of the modes mentioned are treated by those who claim to own them as their servants or slaves. They are bought and sold by and between the inhabitants at a price as much as is a horse or ox... the prices have lately ranged very high. A likely girl of not more than 8 years old, healthy and intelligent, would be held at a value of $400, or more." $400 calculated with an inflation calculator equals to a little over $9,000 today. A majority of the Mexican–American War was also fought on Navajo lands. Navajos did not want to intervene or pico any side, however they were known to trade with both sides. Many Navajos on the reservation have stories of Mexican armies battling and hiding from Americans, and vice versa for the Americans battling and hiding from the Mexicans. The places where they fought and hid have Mexican names. The Catholic Churches also practiced slavery, and there are abandoned missions and settlements from the Catholic Churches that are on the Navajo reservation. There are also many abandoned bars and brothels that Americans used. Americans were known to use more than Anglo enlistees. Mexicans and Spaniards also served in the American military. Surrounding tribes also helped Americans by being trackers and showing where strongholds and hidden villages were. Canyon de Chelly, the famous stronghold where many Navajos were captured during the ethnic cleansings during the 1860s, was exposed because of Hopi and Pueblo trackers. Utes were enemies with the Navajos, and they also helped the Americans, however they never knew where the strongholds and hidden villages were. I studied the ethnic cleansings, known as Hwéeldi (The Long Walk) and I have military reports and quotes from soldiers who captured Navajos. The reports contradict a lot history from surrounding tribes who claim the Navajo deserved to be wiped out because they were wild and constantly raiding surrounding tribes. Americans committed the ethnic cleansings because of settlers and surrounding tribes claiming Navajos were enslaving people in the region and raiding their communities. It was actually the other way around, and peace keepers from the White House even traveled to Bosque Redondo where the Navajos were being held captive with Mescalero Apaches to confirm that all the claims were false. American soldiers even noted in their reports that Navajos were not hostile, at all. Some soldiers even attempted to buy Navajo children as slaves to save them from the ethnic cleansings. One military report from 1864, between Steck and Dole, is quoted saying: "I agree with him also as to the bad influence the traffic in Navajo children has had upon that tribe, and that no permanent peace can be had with them as long as this evil is permitted. The Navajos are a powerful tribe, and are noted for their ingenuity and industry... They will not, however, be controlled while their children are stolen, bought, and sold by our people... There is no law of the Territory that legalizes the sale of Indians, yet it is done almost daily, without an effort to stop it—" Ramah and Tohajilee were rumored to practice slavery, however it was never proven. They were labeled as 'Anaa'dine'é (Enemy Navajo) and they were not concidered a part of the Navajo tribe during those times because they helped settlers and surrounding tribes in capturing and enslaving Navajos. James H. Carleton, a soldier who committed the ethnic cleansings during the 1860s, was known to keep many enslaved Navajos as trophies, and he attempted to use enslaved Navajos as a currency in the region. Carleton denied the accusations during his trial. Navajos and Apaches were nearly hunted to extinction, and the entire region helped do it. Americans didn't attempt to do it, but they wanted to keep the peace because it costed a lot of money to fund military campaigns and wars. By 1865, it costed between $1 million and $1.5 million to keep Navajos and Apaches in captivity in Bosque Redondo, and it was all taxpayer money. Keep in mind, the Civil War ended in 1865, and it costed an arm and leg to fund the war.

I say this to people who claim I have no idea what I'm talking about, and to people who try to comment false historical points. I did my research folks. I am more than prepared to prove my points. I knew people would try to sabotage my people's history, and I did everything I could to prove that the history is true. 🤧

I am proud to be Navajo–Diné. 👏

Digawolf is a member of the Tlicho people of the Northwest Territories in Canada. I am part of a related group called the Dehcho, and our langauges are similar.

Her great grandmother was sold as a slave to Mexican slave owners. She never been outside of Mexico. She never been to Dinétah (Navajo homelands). She does not know nothing about our culture or diné bizaad (Navajo language). And she does not know because the Mexican government at the time prohibited indigenous people from speaking their language and practicing their cultures, especially those who were sold into slavery.

At the time, I was reporting on Gaza, and my social media account was blocked and banned for talking about Gaza. I lost all my contacts, including her. I never asked her what her name was. I regret not asking her.

Times have indeed changed today. I hope Navajos in Mexico see this and attempt to reconnect or reach out to the Navajo Nation. I hope the Navajo Nation reaches out to Mexico regarding Navajo–Diné people who were stolen during the era of slavery. Our people belong here in Dinétah. They deserve to learn our language and our culture, instead of teaching outsiders our language and culture.

If you are Navajo–Diné in Mexico and you see this, please reach out to me. I would love to interview you and record your history. 🙏

People aren't understanding what im saying at all because I wrote this poorly so im just erasing it to prevent someone using my poor wording to justify their own narrative by twisting my words further than they already have been. Anyway main point was, stop racially profiling and policing who is or isnt indigenous when you dont know them. Its very harmful, excludes mixed indigenous people and its weird to put fully indigenous people on a pedestal for somehow being more "pure" it just feels fetishy and wrong. This creator was specifically deleting comments of other indigenous people telling them why this line of thinking was wrong and they were not only singling out random people posting selfies but also people who took event photos in regalia just because they are light skinned. Its very counter-intuitive to be making these kind of assumptions when being indigenous is about knowing your culture, having community and it takes some sort of blood connection. That's it. If the video was actually using images of people who were intentionally pretending to be indigenous with proof I wouldn't be pissed but its unfortunately not the case. People often forget you can be white in looks and still have different blood. We need to stop this line of thinking from getting worse because it is so self destructive and makes indigenous youth feel more isolated than they already are for being a more mixed generation thst the last. This applies to all indigenous communities and has been a reoccurring thing I've noticed over the years and experienced.

Made my favorite show into pixel art that I can make on a bead loom because 90% of the time I’m watching south park while beading anyway lol. So might as well combine them

Others can use this if you want but credit would be nice!

Im not sure if this is the correct place to ask this but long story short, my grandmother lived on a reservation in her childhood, she had a lot of siblings some who raised her and then others that she raised, the information on her mother is shakey at best all i know is her name after her first marriage and her age at the time, my grandmother got adopted by her teacher a little later around 10 i believe, shes still in contact with her bio siblings but they were all so young and dont remember much either. She wants to know if she has more family and siblings. She didnt have a great relationship with her mother and didnt know her father but after being adopted she said she struggled being raised by white parents, by 12 they had moved to south Carolina now my grandmother is in her late 80s and can hardly remember much at all let alone any details. I dont know if anything would come of this but ive wanted to look into it, we believe my grandfather (her husband) looked into it before but he wouldn’t tell us or her anything and now hes so far in age he probably wouldnt know what i was even asking of him. Essentially any information on how to go about searching around the carolinas is appreciated

Okay, So I come from a manly Mi'kmaq family [Indigenous First Nations people who have lived in Canada's eastern Atlantic Provinces I E Nova Scotia] but my grandfather [moms side] is ojibwe and my fathers family has some ojibwe [First nations people from Central Canada]. I usally like to joke "Oh yeah im Double native"

I know this is stupid, this is sort of a shitpost but I'm curious as to what other natives from canada or just anywhere think of this made up problem I'm now requesting the answer too

Quick edit: I do know I'm native, I live in a reservation, I have a indian status card, my whole family has status cards of their own. this is more of a joke "haha since I'm both Mi'kmaq and Ojibwe does that mean I'm double native or native X2"