Indigenous communities in North America are either confined in remote areas of arid and undesirab... more Indigenous communities in North America are either confined in remote areas of arid and undesirable living environments or scattered amid the dominant non-Indigenous colonial atmosphere. The former are distant and removed from the public’s gaze, and the latter have, as the Onondaga scholar David R. Newhouse illustrates, long been active contributors to society as a whole but invisible to the public (Voyageur, Newhouse, and Beavon 2005). 1 Despite an inconsequential existence (from the general public’s perspective), Indigenous North Americans are astutely aware of their Indigenous “underground” social world, and like mysterious smoke signals, Indigenous news travels across, in between, and beyond the capacity of technological norms. As a California Native American living in Ontario, Canada, during the Idle No More movement, I offer my own perspective from that underground social network.
Indigenous communities in North America are either confined in remote areas of arid and undesirab... more Indigenous communities in North America are either confined in remote areas of arid and undesirable living environments or scattered amid the dominant non-Indigenous colonial atmosphere. The former are distant and removed from the public’s gaze, and the latter have, as the Onondaga scholar David R. Newhouse illustrates, long been active contributors to society as a whole but invisible to the public (Voyageur, Newhouse, and Beavon 2005). 1 Despite an inconsequential existence (from the general public’s perspective), Indigenous North Americans are astutely aware of their Indigenous “underground” social world, and like mysterious smoke signals, Indigenous news travels across, in between, and beyond the capacity of technological norms. As a California Native American living in Ontario, Canada, during the Idle No More movement, I offer my own perspective from that underground social network.
Our world is witnessing the rapid extinction of indigenous cultures through colonization. This th... more Our world is witnessing the rapid extinction of indigenous cultures through colonization. This thesis is presented not to amplify decolonization but to honor the value and meaning of the oral society and its indigenous peoples through their culture's traditional and necessary components of language and song. The basis of this thesis pertains to the author's tribal relatives, the Coast Miwok original people of California known as Tamal Michchawmu which literally translates as the People of the West Coast. The author chooses to use this work as an advocacy for the worldview of indigenous peoples, particularly to matriarchal societies in which the Tamal Michchawmu are included. In this thesis, stories and interviews with scholars and with Native Americans studying their language and singing their songs as well as the author's personal experiences are included as support to the theory that language and song are formed from the foundation of a philosophy that is grounded within a peoples relationship with the land. My thesis question is: If this worldview is resurrected, how can it contribute to its indigenous people in a modern society?
Indigenous communities in North America are either confined in remote areas of arid and undesirab... more Indigenous communities in North America are either confined in remote areas of arid and undesirable living environments or scattered amid the dominant non-Indigenous colonial atmosphere. The former are distant and removed from the public’s gaze, and the latter have, as the Onondaga scholar David R. Newhouse illustrates, long been active contributors to society as a whole but invisible to the public (Voyageur, Newhouse, and Beavon 2005). 1 Despite an inconsequential existence (from the general public’s perspective), Indigenous North Americans are astutely aware of their Indigenous “underground” social world, and like mysterious smoke signals, Indigenous news travels across, in between, and beyond the capacity of technological norms. As a California Native American living in Ontario, Canada, during the Idle No More movement, I offer my own perspective from that underground social network.
Indigenous communities in North America are either confined in remote areas of arid and undesirab... more Indigenous communities in North America are either confined in remote areas of arid and undesirable living environments or scattered amid the dominant non-Indigenous colonial atmosphere. The former are distant and removed from the public’s gaze, and the latter have, as the Onondaga scholar David R. Newhouse illustrates, long been active contributors to society as a whole but invisible to the public (Voyageur, Newhouse, and Beavon 2005). 1 Despite an inconsequential existence (from the general public’s perspective), Indigenous North Americans are astutely aware of their Indigenous “underground” social world, and like mysterious smoke signals, Indigenous news travels across, in between, and beyond the capacity of technological norms. As a California Native American living in Ontario, Canada, during the Idle No More movement, I offer my own perspective from that underground social network.
Our world is witnessing the rapid extinction of indigenous cultures through colonization. This th... more Our world is witnessing the rapid extinction of indigenous cultures through colonization. This thesis is presented not to amplify decolonization but to honor the value and meaning of the oral society and its indigenous peoples through their culture's traditional and necessary components of language and song. The basis of this thesis pertains to the author's tribal relatives, the Coast Miwok original people of California known as Tamal Michchawmu which literally translates as the People of the West Coast. The author chooses to use this work as an advocacy for the worldview of indigenous peoples, particularly to matriarchal societies in which the Tamal Michchawmu are included. In this thesis, stories and interviews with scholars and with Native Americans studying their language and singing their songs as well as the author's personal experiences are included as support to the theory that language and song are formed from the foundation of a philosophy that is grounded within a peoples relationship with the land. My thesis question is: If this worldview is resurrected, how can it contribute to its indigenous people in a modern society?
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