The Pentium die photo below shows the patterns and structures on the surface of the fingernail-sized silicon die, over three million tiny transistors. The weaving is a remarkably accurate representation of the die, reproducing the processor’s complex designs. However, I noticed that the weaving was a mirror image of the physical Pentium die; I had to flip the rug image below to make them match. I asked Ms. Schultz if this was an artistic decision and she explained that she wove the rug to match the photograph. There is no specific front or back to a Navajo weaving because the design is similar on both sides,3 so the gallery picked an arbitrary side to display. Unfortunately, they picked the wrong side, resulting in a backward die image.
Schultz is working on a weaving of another chip, the Fairchild 9040, which was “built by Navajo workers at a plant on Navajo land”.
In December 1972, National Geographic highlighted the Shiprock plant as “weaving for the Space Age”, stating that the Fairchild plant was the tribe’s most successful economic project with Shiprock booming due to the 4.5-million-dollar annual payroll. The article states: “Though the plant runs happily today, it was at first a battleground of warring cultures.” A new manager, Paul Driscoll, realized that strict “white man’s rules” were counterproductive. For instance, many employees couldn’t phone in if they would be absent, as they didn’t have telephones. Another issue was the language barrier since many workers spoke only Navajo, not English. So when technical words didn’t exist in Navajo, substitutes were found: “aluminum” became “shiny metal”. Driscoll also realized that Fairchild needed to adapt to traditional nine-day religious ceremonies. Soon the monthly turnover rate dropped from 12% to under 1%, better than Fairchild’s other plants.
The whole piece is really interesting and demonstrates the deep rabbit hole awaiting the curious art viewer. (via waxy)
Members of the original cast of The Avengers (Robert Downey Jr., Scarlett Johansson, Chris Hemsworth, Chris Evans, Jeremy Renner, and Mark Ruffalo) reunited to dub the movie in the Lakota language.
Mark Ruffalo and members of the initiative sit down with us to share the story of this amazing reunion and its very special cause. From the recording studio to the big screen, we explore this important cinematic milestone and celebrate the release that took over 15 months, 62 Lakota-Dakota language speakers, and the original Avengers team to come together and Assemble!
More details from the Lakota Times:
On June 14th, 2024, Disney plus will release the Avengers film that will be dubbed in Lakota. Cyril “Chuck” Archambault, Ray Taken Alive, Dallas Nelson, Lawrence Archambault along with the Lakota Reclamation Project, Grey Willow Studios, students from McLaughlin school, elders from the Standing Rock community and many others have all worked very hard together to complete this project.
A couple of years ago, Ray and Chuck talked about the idea of dubbing the Avengers movie. From there, Chuck spoke with Mark Ruffalo about the idea and Ruffalo said he will get back to them about it. Several months later, a meeting was set up with Marvel and Disney to discuss this idea. Not only did they approve of the project, but Marvel and Deluxe studios helped them through it.
From there, they were able to receive a grant to help with funding, within the budgets they made sure that the Elders would be the highest paid in the project.
Since the early 70s, the Native Youth Olympics have showcased the traditional games of the Alaska Native people:
Our Alaska Native ancestors developed traditional games in order to test and prove crucial abilities that governed everyday life. Competition was created with each other to hone their ability to hunt and fish for daily survival in the traditional way of life. The creators of the NYO Games wanted an opportunity to demonstrate their favorite traditional Native contests of their forefathers.
I found out about this via a highlight reel on Instagram — here’s last year’s competition highlights:
One-foot High Kick: “In many cultures, the One-Foot High Kick was used for signaling a successful hunt.”
Indian Stick Pull: “The Indian Stick Pull represents grabbing a slippery salmon, and was used traditionally to develop hand and arm strength.”
Kneel Jump: “Historically, the Kneel Jump was a game used to strengthen the leg muscles for jumping from ice floe to ice floe, and for lifting prey after a successful hunt.”
Seal Hop: “The Seal Hop is a variation of the Inuit Knuckle Hop, and used traditionally as a game of endurance and stamina, and for sneaking up on a seal, mimicking the mammal’s movement on the ice.”
Two-foot High Kick: “The Two-Foot High Kick was historically used to communicate the success of a spring hunt.”
I love these events. I think my favorite is a reintroduced event for the 2024 games (just concluded): the Toe Kick, which returned after a 10-year hiatus. Here’s how you do it:
Here’s a short documentary about the NYO and athlete Autumn Ridley from 2013 — her event is the Alaskan High Kick, perhaps the most impressively athletic event:
This is a fascinating article by Kathleen DuVal about how climate change (including the Little Ice Age) affected social and political structures in North America in the 13th and 14th centuries.
But then the climate reversed itself. In response, Native North American societies developed a deep distrust of the centralization, hierarchy, and inequality of the previous era, which they blamed for the famines and disruptions that had hit cities hard. They turned away from omnipotent leaders and the cities they ruled, and built new, smaller-scale ways of living, probably based in part on how their distant ancestors lived.
While Europeans reacted to the Little Ice Age by centralizing and militarizing under hereditary absolute monarchs, Native Americans went in a decidedly different direction:
The cities that Native Americans left behind during the Little Ice Age-ruins such as those at Chaco Canyon and Cahokia-led European explorers and modern archaeologists alike to imagine societal collapse and the tragic loss of a golden age. But oral histories from the generations that followed the cities’ demise generally described what came later as better. Smaller communities allowed for more sustainable economies. Determined not to depend on one source of sustenance, people supplemented their farming with increased hunting, fishing, and gathering. They expanded existing networks of trade, carrying large amounts of goods all across the continent in dugout canoes and on trading roads; these routes provided a variety of products in good times and a safety net when drought or other disasters stressed supplies. They developed societies that encouraged balance and consensus, in part to mitigate the problems caused by their changing climate.
Being an adult in the 21st century is the continual discovery of things you never learned in school — how climate change has altered the course of history and changed our societies was not adequately represented in my history classes. (See, for example, how climate change played a role in Brexit.)
A millennium ago, North American cities rivaled urban centers around the world in size. Then, following a period of climate change and instability, numerous smaller nations emerged, moving away from rather than toward urbanization. From this urban past, egalitarian government structures, diplomacy, and complex economies spread across North America. So, when Europeans showed up in the sixteenth century, they encountered societies they did not understand-those having developed differently from their own-and whose power they often underestimated.
About ten years ago, after a long campaign by Navajo Nation member Manny Wheeler, Disney/Lucasfilm released the first Star Wars movie dubbed into the Navajo language. In this clip from the PBS series Native America, the Navajo version of Star Wars is shown at a drive-in in Arizona, with some of the voice actors who contributed to the dub in attendance. Some Navajo feel a strong connection to some of the themes in the movie:
The Force and the universe is all interconnected. When you put that in the Navajo language, especially for an elder to hear that, they’re going to just be thinking, like, yeah, of course. It’s not just a movie. That’s stuff we really believe.
Hand Talk sign language has been used by indigenous communities for thousands of years as a lingua franca between groups and tribes that didn’t share a common spoken language. Hand Talk is an endangered language — the US government tried to eradicate indigenous languages starting the late 1800s — but it’s still in use today.
This was fascinating. For example, as with all languages, Hand Talk vocabulary reveals how they thought about everyday concepts like time:
For example, let’s take the simple question: “How old are you?” First, there’s a single sign for “question.” So for a question about someone’s age, you’d use the motion for question with the motion for “winter”. How many winters are you? That’s what I ask. In PISL you measure months by moons, days by the sun. And to refer to different times of day, you would show hand placement according to the position of the sun in the sky. So this sign for morning, afternoon, or night.
Hand Talk was also one of the influences on ASL and the borrowing of vocabulary between the two language groups continues.
From Max Miller’s informative & entertaining YouTube channel Tasting History comes this lesson on pemmican, a mixture of meat and fat/tallow that was invented by the indigenous peoples of North America. Pemmican’s main attributes are its shelf-life (years), portability, and nutritional value, making it an ideal “power bar” to be taken on expeditions or long ship voyages.
The data set — the first to quantify land dispossession and forced migration in the United States — also reveals that tribes with land today were systematically forced into less-valuable areas, which excluded them from key sectors of the U.S. economy, including the energy market. The negative effects continue to this day: Modern Indigenous lands are at increased risk from climate change hazards, especially extreme heat and decreased precipitation.
What’s different about this study, says Deondre Smiles, a geographer and citizen of the Leech Lake Band of Ojibwe, is the quantification of the land dispossession:
Indigenous people have always understood the devastating effects of these policies, Smiles says. But most of their stories existed only in qualitative historical records, including hundreds of treaties, or oral histories. “The pushback you get in academia is that qualitative narratives are not robust. [Scientists often ask,] ‘Where’s the data? Where’s the hard science?’” Smiles says. “It’s right here, in this article.”
Begun in 1906, The North American Indian was the defining passion of Curtis’s life, an attempt to record, in writing and photography, the lives of the Indigenous peoples of the Southwestern, Western, and Northwestern United States. This trip, planned for a single season, would be the final voyage to complete his epic quest. Curtis took hundreds of images on his journey, only part of which were ultimately published. The rest sat, unseen, passed down through the family until today.
Edward Curtis: Unpublished Alaska, The Lost Photographs presents, for the first time to the public, images made from the unused original negatives. Over 100 images will comprise the exhibition, along with excerpts from the personal journals of Curtis and his daughter Beth that describe their often harrowing adventures in the Bering Sea.
The North American Indian is a seminal and controversial blend of documentary and staged photography — one which contributes to much of the foundational imagery and, often-stereotypical, understanding possessed by white America about some 82-plus native tribes that the United States eradicated over a century of colonization. Much has been made about the complexities, contradictions, and conflicts of interest in Curtis’s masterwork, by Native and non-Native scholars. Some argue that in staging photographs and, at times, adding props or accessories, Curtis took liberties with the concept of ethnography, both imposing and reinforcing white notions of Native American appearances and culture. Others argue that without Curtis, there would be hardly any extant imagery of the cultural heritage of the tribes he worked with.
Thanks to an anonymous donation, the US National Archives has digitized and put online their collection of 374 treaties between indigenous peoples and the United States (and its predecessor colonies). You can also explore maps and see which tribes are associated with which treaties. I am sure the meaning of the words on these pages is different depending on who you ask but being able access them freely is a benefit to everyone. (via @CharlesCMann)
In most parts of the United States, the holiday listed on the calendar today is Columbus Day, which was designed to celebrate Italian-American heritage in America. However, there is a growing movement to replace the holiday commemorating the genocidal Cristòffa Cómbo with one that honors the original human inhabitants of the Americas, Indigenous Peoples’ Day.
In the forefront of the minds of many Native people throughout the Western Hemisphere, however, is the fact the colonial takeovers of the Americas, starting with Columbus, led to the deaths of millions of Native people and the forced assimilation of survivors. Generations of Native people have protested Columbus Day. In 1977, for example, participants at the United Nations International Conference on Discrimination against Indigenous Populations in the Americas proposed that Indigenous Peoples’ Day replace Columbus Day.
Indigenous Peoples’ Day recognizes that Native people are the first inhabitants of the Americas, including the lands that later became the United States of America. And it urges Americans to rethink history.
The Native Land site is a collaborative effort to map the approximate boundaries of the territories and languages of the indigenous nations in the Americas, Australia, and New Zealand.
Outside of professional sports, words and names referring to indigenous Americans abound: there are high-school teams and squads called the Redskins, Redmen, Big Reds, Braves, Warriors, Chieftains, Indians, Savages, Squaws, Apaches, Mohawks, and Seminoles. Many of them are in the state of Ohio, which, some reports say, has over 60 high-school mascots with names considered to be slurs. (It’s worth considering the cost of “tradition”: a 2014 report by the Center for American Progress found links between these team names and the lowered self-esteem-and increased suicide rates-of young Native Americans.)
Like their parents, Mollie and her sisters had their names inscribed on the Osage Roll, which meant that they were among the registered members of the tribe. It also meant that they possessed a fortune. In the early eighteen-seventies, the Osage had been driven from their lands in Kansas onto a rocky, presumably worthless reservation in northeastern Oklahoma, only to discover, decades later, that this land was sitting above some of the largest oil deposits in the United States. To obtain that oil, prospectors had to pay the Osage in the form of leases and royalties. In the early twentieth century, each person on the tribal roll began receiving a quarterly check. The amount was initially for only a few dollars, but over time, as more oil was tapped, the dividends grew into the hundreds, then the thousands of dollars. And virtually every year the payments increased, like the prairie creeks that joined to form the wide, muddy Cimarron, until the tribe members had collectively accumulated millions and millions of dollars. (In 1923 alone, the tribe took in more than thirty million dollars, the equivalent today of more than four hundred million dollars.) The Osage were considered the wealthiest people per capita in the world. “Lo and behold!” the New York weekly Outlook exclaimed. “The Indian, instead of starving to death … enjoys a steady income that turns bankers green with envy.”
Fair warning, this piece is tantalizingly short and serves more as a teaser for the book than a stand-alone excerpt, which I don’t mind because I was planning on reading it anyway.
Beginning in 1904, Edward Curtis travelled around North American for more than 20 years photographing Native Americans. While his collection of over a thousand photos housed at the Library of Congress isn’t a precise record of how American Indians lived at the time (he took some liberties in romanticizing the past), it is nonetheless a valuable record of a people largely marginalized by history. (via open culture)
In the 1920s, the richest people per capita in the world were members of the Osage Indian Nation in Oklahoma. After oil was discovered beneath their land, the Osage rode in chauffeured automobiles, built mansions, and sent their children to study in Europe.
Then, one by one, they began to be killed off. One Osage woman, Mollie Burkhart, watched as her family was murdered. Her older sister was shot. Her mother was then slowly poisoned. And it was just the beginning, as more Osage began to die under mysterious circumstances.
From eHistory, a time lapse view from 1776 to the present day of how the US government systematically took land from Native Americans through treaties and executive orders that were rarely honored for long.
The final assault on indigenous land tenure, lasting roughly from the mid-19th century to 1890, was rapid and murderous. (In the 20th century, the fight moved from the battlefield to the courts, where it continues to this day.) After John Sutter discovered gold in California’s Central Valley in 1848, colonists launched slaving expeditions against native peoples in the region. ‘That a war of extermination will continue to be waged between races, until the Indian race becomes extinct, must be expected,’ the state’s first governor instructed the legislature in 1851.
In the Great Plains, the US Army conducted a war of attrition, with success measured in the quantity of tipis burned, food supplies destroyed, and horse herds slaughtered. The result was a series of massacres: the Bear River Massacre in southern Idaho (1863), the Sand Creek Massacre in eastern Colorado (1864), the Washita Massacre in western Oklahoma (1868), and a host of others. In Florida in the 1850s, US troops waded through the Everglades in pursuit of the last holdouts among the Seminole peoples, who had once controlled much of the Florida peninsula. In short, in the mid-19th century, Americans were still fighting to reduce if not to eliminate the continent’s original residents.
FYI, it’s always a good rule of thumb to not read comments on YouTube, but in this case you really really shouldn’t read the comments on this video unless you want a bunch of reasons why it was ok for Europeans to drive Native Americans to the brink of total genocide.
The Supreme Court ruling in the Bryan case was expansive. More than just a ruling on taxation, it declared that states and the feds had the right to police the reservation only in the interest of “law and order” and had no civil or regulatory jurisdiction over sovereign Indian nations. Until this time, tribes and states more or less assumed that states had civil and regulatory power on reservations. But the Supreme Court maintained that as sovereign nations, Indian tribes had always had the right to govern themselves (including civil and regulatory powers), just as all nations do, and that tribes should deal with the U.S. federal government, not with states. Kansas, for example, has no power to levy taxes in Luxembourg — and not only because Luxembourg is far away.
I was born a Lakota and I shall die a Lakota. Before the white man came to our country, the Lakotas were a free people. They made their own laws and governed themselves as it seemed good to them. The priests and ministers tell us that we lived wickedly when we lived before the white man came among us. Whose fault was this? We lived right as we were taught it was right. Shall we be punished for this? I am not sure that what these people tell me is true.
Red Cloud was among the top Lakota leaders in the late 1800s, commanding his people against rival tribes & the US government. He also successfully made the transition from leading his people in war to guiding and lobbying for them in peace. He died six years after making the above speech.
I will personally establish a Planned Parenthood clinic on my own land which is within the boundaries of the Pine Ridge Reservation where the State of South Dakota has absolutely no jurisdiction.
The group of Comanche Indians from the Lawton area were selected for special duty in the U.S. Army to provide the Allies with a language that the Germans could not decipher.
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