The Miseducation of Frank Waln | What Makes a Mountain, Hill or Prairie ‘Sacred’ for Native Americans #NoDAPL #WETIKO

On and off the reservation, schools tend to whitewash the stories of Native Americans.

Frank Waln, a Lakota hip-hop artist from He Dog…

Your history books (lies)
Your holidays (lies)
Thanksgiving lies and Columbus Day
Tell me why I know more than the teacher
Tell me why I know more than the preacher
Tell me why you think the red man is red
Stained with the blood from the land you bled
Tell me why you think the red man is dead

READ: The Miseducation of Frank Waln

What Makes a Mountain, Hill or Prairie ‘Sacred’ for Native Americans

The sacredness of the pipeline site

At different national and international venues, Lakota leader Dave Archambault Jr. has stated that the Lakota view the area near the potential construction of the Dakota Access Pipeline as both a “sacred place” and a “burial site,” or as both a place set aside from human presence and a place of human reverence.

Lakota scholar Vine Deloria Jr. described the “sacred stones” in North Dakota in his book “The World We Used to Live In” as having the ability of “forewarning of events to come.”

Deloria described how Lakota religious leaders went to these stones in the early morning to read their messages. Deloria shared the experiences of an Episcopal minister from 1919.

“A rock of this kind was formerly on Medicine Hill near Cannon Ball Sub-station…. Old Indians came to me… and said that the lightning would strike someone in camp that day, for a picture (wowapi) on this holy rock indicated such an event…. And the lightning did strike a tent in camp and nearly killed a woman…. I have known several similar things, equally foretelling events to come, I can not account for it.”

Deloria explained that it was “birds, directed by the spirit of the place, [that] do the actual sketching of the pictures.” The Lakota named this area Ínyanwakagapi for the large stones that served as oracles for their people.  The Americans renamed it Cannonball.

BIG READ: What Makes a Mountain, Hill or Prairie ‘Sacred’ for Native Americans | Observer

“The struggle of man against power is the struggle of memory against forgetting.” —Milan Kundera, The Book of Laughter and Forgetting

Five Lessons from Standing Rock



I had heard and read of this mind virus years ago:

The Wetiko Virus

We did not think of the great open plains, the beautiful rolling hills, and the winding streams with tangled growth as “wild.” Only to the White man was nature a “wilderness” and only to him was the land infested by “wild” animals and “savage” people. To us it was tame. Earth was bountiful and we were surrounded with the blessings of the Great Mystery. Not until the hairy man from the east came and with brutal frenzy heaped injustices upon us and the families we loved was it “wild” for us.
~ Luther Standing Bear, Land of the Spotted Eagle6

Wetiko is an Algonquin word for a cannibalistic spirit that is driven by greed, excess, and selfish consumption (in Ojibwa it is windigo, wintiko in Powhatan). It deludes its host into believing that cannibalizing the life-force of others (others in the broad sense, including animals and other forms of Gaian life) is a logical and morally upright way to live. (Think of the political climate in the USA)

In his now classic book Columbus and Other Cannibals, Native American historian Jack D. Forbes describes how there was a commonly-held belief among many Indigenous communities that the European colonialists were so chronically and uniformly infected with wetiko that it must be a defining characteristic of the culture from which they came. Examining the history of these cultures, Forbes laments, “Tragically, the history of the world for the past 2,000 years is, in great part, the story of the epidemiology of the wetiko disease.”7


“Wetiko,” a Native American word, simply means “a diabolically wicked person or spirit who terrorizes others by means of evil acts.”

Dispelling Wetiko HERE


[You may have noticed this but the MIX emag/blog has closed its doors. We had a good run for three years, but with too many other pressing commitments, it was time to let that blog go… xox to all who read it… Trace]

Native Cry’s Gripping PSA for Natives Contemplating Suicide

By Eisa Ulen August 6, 2012

Native Cry Outreach Alliance, an organization dedicated to suicide prevention within the Native American community, has produced a gripping new public service announcement (PSA) aimed at Natives who are considering taking their own lives. With tight close-ups of real people who have lost loved ones to suicide, comments from professionals and educators hoping to reverse the high rates of suicide within Native communities, and an overall message of support, this PSA may help save precious lives throughout Indian Country.

Native Cry has produced the PSA, available to view on YouTube, even though the organization is not scheduled to be fully operational until September 10 of this year. September 10 is World Suicide Prevention Day.

And anyone in Indian Country can support Tribal One’s efforts. The organization has started an online campaign that urges Congress to pass the Native American Suicide Prevention Act. The petition states that “[Native Cry is] not alone; most reservations are developing similar types of organizations to stop their children from dying also.”Founded by Quechan tribal member Rayna Madero, Native Cry’s two building facility is located in downtown Yuma, Arizona and will primarily serve the Quechan and Cocopah, but the organization’s reach is much wider because of the PSA. According to its website, this family-centered organization also plans to serve other tribal members in the region—and from other areas of Indian Country through exchange programs.

Unfortunately, this petition has garnered less than 1,000 signatures. With a goal of 5,000 signatures, Native Cry—and all Natives in need of help with suicide prevention—needs your help. To petition Congress and help pass the bill that would implement early suicide intervention and prevention strategies throughout Indian Country, support Native Cry. Take a moment, watch the PSA, and sign the petition.

Suicide Rates in Indian Country

Suicide rates in Indian Country are staggering, and it’s time to take action to prevent Native youth from making life-ending decisions.

According to the Centers for Disease Control and Prevention (CDC), in the years from 1979-1992, the suicide rate among Native Americans living on or near reservations was 1.5 times higher than U.S. national rates. The American southwest, Alaska, and the northern Rockies and Plains states had the highest rates of both suicide and homicide in Indian Country during that period of time. Firearms were used in almost 60 percent of those suicides. Those disparities in suicide rates are still in place today. Statistics from the CDC confirm that, from 2005 to 2009, the highest rate of suicide for people age 10 and older was among Native Americans.

In 2005, the U.S. Surgeon General testified before The Indian Affairs Committee in the United States Senate that “For 5- to 14- year-olds, the suicide rate is 2.6 times higher than the national average. And there is an even greater disparity in the later teenage years and into young adulthood. The suicide rate for American Indian/Alaska Native youth aged 15 to 24 is 3.3 times higher than the national average. In fact, young people aged 15-24 make up 40 percent of all suicides in Indian Country. Suicides are just the tip of the pyramid in examining suicidal behavior among American Indian youth. There are many more nonfatal injuries due to suicidal behavior than there are suicides. It is estimated that there are 13 nonfatal events for every fatality.”

Native Cry will begin offering service in 2013.

Read more:

Updated! Medical bills fundraiser for poet MariJo Moore

MariJo Moore is a good friend and needs your prayers and donations…

MariJo was chosen as Minority Business Person in Services for the Year, Western NC, 2007. She was also chosen as Wordcrafter of the Year in 2003-2004 and 2006-2007 by the Wordcraft Circle of Native Writers and Storytellers; honored with the prestigious award of North Carolina’s Distinguished Woman of the Year in the Arts in 1998; and chosen byNative Peoples/Indian Artists magazine as one of the top five American Indian writers of the 21ST century (June/July 2000 issue).

Wordcraft Circle of Native Writers and Storytellers chose her as creative prose fiction Writer of the Year in 2002 for her book Red Woman With Backward Eyes and Other Stories. She was invited to attend the 2004 Library of Congress National Book Festival
to present her novel, 
The Diamond Doorknob

Please check out her latest book – I love mine and have used it!

by clicking on the Cover

A Book of Ceremonies & Spiritual Energies Thereof

“A Book of Ceremonies & Spiritual Energies Thereof “

Here are the links to her medical bills fundraiser:

and an update!

Read more about her important work and publishing on her website!

Thank you for your good thoughts and prayers for her immediate healing… Lara