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  • American Indian Women's Activism in the 1960s and 1970s

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    FROM: SF BAY AREA INDYMEDIA WEBSITE

    _http://www.indybay.org/news/2006/03/1809545.php_
    (http://www.indybay.org/news/2006/03/1809545.php)

    American Indian Women's Activism in the 1960s and 1970s
    by Donna Hightower Langston Tuesday, Mar. 21, 2006 at 10:20 AM
    (mailto:)


    Abstract: This article will focus on the role of women in three red power
    events: the occupation of Alcatraz Island, the Fish-in movement, and the
    occupation at Wounded Knee. Men held most public roles at Alcatraz and Wounded
    Knee, even though women were the numerical majority at Wounded Knee. Female
    elders played a significant role at Wounded Knee, where the occupation was
    originally their idea. In contrast to these two occupations, the public leaders of
    the Fish-in movement were women—not an untraditional role for women of
    Northwest Coastal tribes.
    Introduction

    American Indian political activism in the 1960s took place during a time
    when many groups were actively organizing, groups with branches of their
    movement dedicated to civil rights pursuits and branches of more radical Power
    groups. Among civil rights groups of the time were African American organizations
    such as the National Association for the Advancement of Colored People
    (NAACP), the Southern Christian Leadership conference (SCLC), led by Martin Luther
    King, and women's groups like the National Organization for Women (NOW).
    Civil rights groups most often focused on lobbying, education, and creating legal
    change. Power groups responded to the limits of civil rights groups with
    more radical rhetoric and actions. Numerous Power groups advocated Black Power,
    Brown Power, Red Power, and Radical Feminism—groups such as the Black
    Panthers, Brown Berets, American Indian Movement (AIM), and New York Radical
    Feminists.

    Many groups borrowed strategies, tactics, theory, and vision from the
    African American movement. While similarities in goals and tactics can be found
    [End Page 114] among groups of this time period, American Indian groups differed
    from others in a number of key areas, and also drew on their own unique
    history of continued resistance and conflict over land and resources (Baylor
    1994, 33). One major difference was that their focus was less on integration with
    dominant society, and more on maintaining cultural integrity. While African
    Americans had been denied integration, American Indians had faced a history
    of forced assimilation (Winfrey 1986, 145). American Indians also faced
    problems that differed from other groups, since they were owners of land and
    resources. A central focus of their activism was on gaining enforcement of treaty
    rights, not civil rights (Winfrey 1986, 146). The Indian movement focused more
    on empowering the tribe, not individuals, the more common reference point
    for civil rights groups.

    At a time when white student groups advised against trusting anyone over 30,
    American Indian youth actively pursued bonds with their elders and looked to
    them for cultural knowledge and leadership (Ziegelman 1985, 4). While elders
    had a revered status, they did not necessarily hold positions of tribal
    authority. Many tribal councils were governed by members of a middle generation
    who had survived boarding school, but did not always understand the traditional
    values of elders or the interest among youth in reconnecting to their
    heritage (Ziegelman 1985,13). Divisions also existed among Indians based on
    geographical residence; reservation or urban. The status of Indians on reservations
    was sometimes compared to that of Southern Blacks, while members of urban
    diasporas were more often attracted to the rhetoric of power groups.

    The National Congress of American Indians (NCAI), founded in 1944, was one
    of the prominent Civil Rights groups of the American Indian movement during
    this time period (Baylor 1994, 41). Unlike earlier groups, NCAI membnership was
    restricted to people with Indian ancestry (Hertzberg 1971, 290), and Bureau
    of Indian Affairs (BIA) employees were barred from leadership positions
    (Baylor 1994, 44; Hertzberg 1971, 290). Ruth Bronson (Cherokee) was the first
    executive secretary of the NCAI and served in this position until 1956 (Bernstein
    1984, 15). In general, the NCAI worked on issues more pertinent to
    reservation Indians than urban communities (Johnson 1994, 13). NCAI campaigns included
    voting rights in the Southwest where Indians were prohibited from voting in
    state and local elections (Johnson 1996, 54). Among the lobbying victories of
    this time period were the 1965 Indian Self-Determination and Education Act,
    the 1968 Indian Civil Rights Act, the 1972 Indian Education Act, the 1975
    Indian Education Assistance and Self-Determination Act, the 1978 Indian Child
    Welfare Act, and the 1978 Religious Freedom Act.

    Another primary issue the NCAI lobbied against was the 1953 Termination Act
    passed by Congress and singed by President Eisenhower for the express purpose
    of dissolving the legal status of all tribes. In a 1947 report by William
    Zimmerman, the Acting Commissioner of Indian Affairs, tribes were divided [End
    Page 115] into categories of immediate or eventual termination (Winfrey 1986,
    86). The process began with the termination of the Paiutes of Utah in 1954
    Last edited by Blackbear; 03-22-2006, 02:25 PM.
    Don't worry that it's not good enough for anyone else to hear... just sing, sing a song.sigpic

  • #2
    Sinclair 1996, 41). Tribes were refused building permits for hospitals and
    schools since this might encourage some to remain on their land rather than
    relocate (Burnett 1972, 567). Congress would only consider compensation for
    stolen land and resources to those tribes who were willing to develop a
    termination plan (Olson 1984, 158). The termination policy occurred in a time period
    of widespread fear that American values were under threat from outside the
    country and from within (Sinclair 1996, 89). Indians who had not assimilated
    into dominant culture were viewed as un-American by some. In 1960, Dillon Meyer,
    who had directed the Japanese-American relocation campus during World War
    II, was named Commissioner of Indian Affairs (Burnett 1972, 567).
    One part of the Termination policy was the Relocation Program begun in 1952.
    This program offered one-way bus fare and the promise of assistance in
    finding jobs and housing in urban areas for reservation Indians, usually younger
    tribal members with more employable skills (Baylor 1994, 63; Ziegelman 1985,
    16). In 1940, 13 percent of Indians lived in urban areas, but by 1980 more
    than half were urban (Olson 1984, 163). The BIA estimated that 200,000 Indians
    were relocated under this program, while the Indian Removal Act of 1830 had
    forced less than half this number, 89,000, to relocate (Winton 1999, 9) The
    high point of termination policy occurred during the period from 1952 to 1962
    (Winfrey 1986, 88). With the election of Kennedy and democratic administrations,
    the government's termination policy went into remission (Winfrey 1986, 96).
    By the late 1960s, both Johnson and Nixon had renounced termination. It was
    formally overturned in 1972, twenty years after it had been initiated. A
    renewed interest in tribal values was the exact opposite of what the Relocation
    Program was supposed to achieve. Both African-American and Indian militancy had
    increased with migration to urban areas. The growth in urban Indian
    populations unwittingly set the stage for a renewed radicalism among youth.

    In the African-American movement, a younger group of students, disllusioned
    with the limits of civil rights approaches, branched off of the older SCLC to
    form the Student Non-Violent Coordinating Committee (SNCC) This type of
    split also occurred in the American Indian Civil Rights movement, as students
    formed their own organization separate from the NCAI. The National Indian Youth
    council (NIYC) was founded in 1961 after an NCAI conference in Chicago during
    which disputes between Oklahoma and Great Plains tribes and disputes between
    tribal leaders who dominated NCAI and younger urban Indians occurred
    (Johnson 1994, 13). After the Chicago meeting, a group gathered in Gallup, New
    Mexico, to form NIYC (Olson 1984, 158). Shirley Hill Witt (Iroquois) was one of
    the founders (Sayer 1997, 202). While the NCAI had held conventions in big
    cities, NIYC began to hold meetings on reservations. Every Youth council meeting
    included traditional tribal songs and drum ceremonies (Price 1998, 89). [End
    Page 116]

    The group employed non-violent, humorous, and symbolic ridicule of white
    society through their publication ABC, Americans Before Columbus (Churchill
    1990, 118). Perhaps influenced by Third World Liberation movements of the time,
    they perceived the status of reservations to be that of internal colonies under
    the rule of the BIA (Alvin 1971, 486). NIYC supported African-American
    groups and borrowed many of their ideas and rhetoric (Winfrey 1986, 237). One of
    the founders of NIYC, Clyde Warrior (Cherokee) spent the summer of 1961
    working with SNCC voter education projects. He was one of the first Indian
    activists to use revolutionary rhetoric and publicly labeled the BIA as a white
    colonialist institution (Day 1971, 513). The term Red Power was first used by Vine
    Deloria, Jr. (Lakota) at a national NCAI conference in 1966. The public
    first became aware of the term in a 1967 news broadcast that featured Clyde
    Warrior promising that the NIYC would lead an uprising that "would make Kenya's
    Mau Mau look like a Sunday school picnic" (Winfrey 1986, 238). Indian militancy
    borrowed heavily from African-American models. Sit-ins provided a model for
    the fish-ins, "red power" responded to the earlier term "black power," and
    "red Muslims" was a term used by some Indian militants like Gerald Wilkinson
    (Cherokee/Catawba), a leader in the NIYC (Day 1971, 526); Nagel 1997, 130). One
    of the first actions the students joined was the Fish-in Movement in
    Washington State in 1964. A movement of open resistance had begun that would support
    new tribal achievements.
    Don't worry that it's not good enough for anyone else to hear... just sing, sing a song.sigpic

    Comment


    • #3
      In 1968, two more youth-led power groups emerged, one on the West Coast and
      one in the Midwest. Lehman Brightman (Lakota), Director of the American
      Indian Studies at the University of California campus, formed the Bay Area-based
      United Native Americans, whose members played a role in the occupation of
      Alcatraz (Johnson, Nagel, and Champagne 1997, 15; Olson 1984, 161). Though they
      envisioned themselves as a national organization, most of their support was in
      the Bay Area (Baylor 1994, 88; Johnson 1996, 88). They are credited with
      publishing the first inter-tribal militant newspaper, Warpath, in 1968 (Johnson
      1996, 33) and issued a call for war on the BIA (Sinclair 1996, 49).

      A group of young community members in urban Minneapolis formed the American
      Indian Movement (AIM), also in 1968. Modeled after the Black Panthers, they
      initially responded to the issue of urban police harassment and found
      themselves targeted by the FBI. By the late 1960s, Indians in Minneapolis formed a
      third of the state's Indian population, more than any single reservation in the
      state. Most of the Indians in Minneapolis were Anishinabe (Olson 1984, 167).
      While the membership base of the NIYC was comprised primarily of students,
      AIM initially drew a relocated urban underclass to their movement (Crow Dog
      1990, 76).

      Power groups led a number of effective symbolic actions that challenged and
      educated society. Power groups, led by youth, often from urban backgrounds,
      organized separately from whites and focused on the need to reeducate members
      in traditional tribal ways. Spiritual practices, personal appearance, and [End
      Page 117] hair length, for example, indicated independence from white
      values. Some divisions occurred as charges of being "uncle tomahawks" (a sell-out,
      similar to the African-American term of "Uncle Tom" in meaning), or "apples"
      (red on the outside, white on the inside) were applied to American Indians in
      the BIA, tribal bureaucrats, educated professionals, and to those with light
      skin, of lesser blood quantum, or who were otherwise deemed not "Indian
      enough" (Price 1998, 89). FBI infiltrators encouraged these divisions.

      The first red power action that garnered national and international
      attention was the 1969 occupation of Alcatraz Island. Other occupations followed this
      one, including one at Fort Lewis, Washington, the 1972 occupation of the
      Bureau of Indian Affairs (BIA) in Washington D. C., and the 1973 occupation of
      Wounded Knee. Post-Alcatraz inter tribal groups aimed their protest at
      national sites and symbols (Nagel 1997, 158).
      The Women of Alcatraz

      The name of the island is Alcatraz . . . it changed my life forever.

      —Wilma Mankiller, Mankiller: A Chief and Her People

      The occupation of Alcatraz Island galvanized Indian pride and consciousness,
      and heralded a new era in American Indian activism. This landmark occupation
      began in November 1969 and ended nineteen months later, in June 1971. There
      had been an earlier four-hour symbolic takeover of Alcatraz in March 1964,
      organized by Belva Cottier (Lakota), which garnered regional media attention
      (Daly 1994, 114; Johnson 1996, 17). The group of forty, from the Bay Area
      Council of American Indians, drove claim stakes into the ground (a broom handle
      was used for one) symbolizing the discovery sticks Lewis and Clark had used.
      The group offered the government forty-seven cents an acre for a total of $9.40
      for the island. The occupying party of forty included twenty-six-year-old
      Russell Means (Oglala Lakota) and his father (Eagle 1992, 15; Means 1995, 106).
      Belva Cottier also pressed a claim to the island through the courts under
      the Fort Laramie Treaty that gave Indians the right to claim abandoned federal
      property, but was unsuccessful in court (Johnson 1997, 240). The action, led
      by Belva Cottier, remained a topic of conversation among urban Bay Area
      Indians long afterward.

      A number of prominent leaders, including Wilma Mankiller and Russell Means,
      had grown up in California, after their families, along with others from
      tribes throughout the United States, moved there as part of the federal
      government's Relocation Program. In 1958, four out of the eight original Relocation
      Centers were in California: at San Francisco, Oakland, San Jose, [End Page 118]
      and Los Angeles (Eagle 1992, 21). Consequently, California was a hotbed for
      Indian activism (Johnson 1997, 24). As many Lakota resided in California as
      on reservations in South Dakota (Deloria 1971, 501). The Indian population in
      California was 82 percent urban in contrast to states such as Arizona, New
      Mexico, Alaska, and North Carolina, where Indians were more than 70 percent
      rural (Olson 1984, 164). Urban residents at this time had more education and
      lower rates of unemployment: 11 percent in urban areas, compared to 40 percent
      and higher in rural reservation settings (Olson 1984, 164). Being an urban
      Indian had become an important identity. Moreover, the Indian population had
      also become a younger group overall (Baylor 1994, 65; Johnson 1996, 51). An
      unintended consequence of this concentration of young Indians in urban areas was
      an increase in American Indian militancy. Urban militancy was matched by a
      resurgence of nationalism on reservations.

      The 1969 occupation of Alcatraz, which gained national and international
      media coverage, was led by students from California campuses and supported by
      community members of the San Francisco Indian Center. Indian Centers in urban
      areas were another unanticipated consequence of the government's urban
      Relocation Program. In urban settings, Indian Centers and bars maintained social
      contact for participants. Just weeks before students moved to occupy Alcatraz,
      the San Francisco Indian Center had burned down and members discussed the
      possibility of building a new center on Alcatraz (Eagle 1992, 39; Johnson 1997,
      26; Ziegelman 1985, 47).

      An initial landing on Alcatraz occurred on 9 November 1969 and was followed
      by a larger landing on 20 November by ninety students who began the hard work
      of building an infrastructure to support a long-term occupation (Eagle 1992,
      71). The prison on the island had been shut down several years earlier.
      Conditions on the island were desolate: no electricity, no running water. The
      occupiers pointed out that similar conditions could be found on many
      reservations (Eagle 1992, xi; Ziegelman 1985, 56). All supplies had to be carried across
      the bay through Coast Guard blockades (Eagle 1992, 75). The work of women
      was essential in the daily running of the island, including running the
      community kitchen, school, and health center. Yet male figures such as Richard Oakes
      (Mohawk), head of San Francisco State Native American Student group, and
      bartender and twenty-three-year-old John Trudell (Santee Lakota), who ran the
      radio broadcast from Alcatraz, received more media attention at the time and
      remain better known to this day.

      An average of approximately 100 occupiers remained on the island on a
      continuous basis, but thousands of Indians from across the country visited
      Alcatraz, a symbol of renewed cultural pride and more militant stances regarding
      self-determination. More than 56,000 Indians took part in the occupation (Winton
      1999, 8). The occupiers adopted the name Indians of All Tribes,
      characterizing their backgrounds. [End Page 119]

      Prominent leaders among the student occupiers included Richard Oakes and
      LaNada Boyer/Means (Shoshone Bannock), the head of the Native American Student
      Organization at the University of California, Berkeley campus (Nagel 1997,
      88). Richard Oakes occupied the island for a few short months in the beginning,
      but LaNada Boyer/Means, at age twenty-two, was in the initial landing party
      and occupied the island from beginning to end (Eagle 1992, 127; Johnson 1997,
      3). In January of 1968, she had been the first Indian student admitted to the
      University of California, Berkeley (Johnson 1997, 107). She later chaired
      the Native American Student Organization that led the occupation. She wrote a
      $300,000 grant proposal that sought to turn Alcatraz into a cultural education
      center (Winton 1999, 8). Also present were Madonna Gilbert/Thunderhawk
      (Cheyenne River Lakota) and John Trudell, who would later become leaders in AIM.

      The protesters used humor and symbolism to deliver political messages
      through a document proclaiming their intent to establish a Bureau of Caucasian
      Affairs ridiculing the Bureau of Indian Affairs, whose policies were routinely
      criticized by some Indian leaders (Eagle 1992, 42). Occupiers also shot toy bow
      and arrows at Coast Guard boats (Johnson 1997, 29). Among the original
      student group of seventy-eight occupiers were two informers, a condition that
      plagued Indian groups (Daly 1994, 122). The student occupiers of Alcatraz were not
      armed, as opposed to those later occupiers at Wounded Knee. The Alcatraz
      occupation also occurred within the liberal environment of the Bay Area, in
      sharp contrast to the conservative, rural, South Dakota environment the later
      Wounded Knee occupation faced.
      Don't worry that it's not good enough for anyone else to hear... just sing, sing a song.sigpic

      Comment


      • #4
        Students were the original occupants of the island, but community members on
        the mainland such as Adam Nordwell/Fortunate Eagle (Anishinabe) and Grace
        Thorpe (Sac Fox), daughter of Olympic athlete Jim Thorpe, provided the support
        that made the occupation possible. Grace Thorpe procured a generator, water
        barge, and ambulance service, as well as coordinated publicity, including
        visits by Hollywood stars such as Jane Fonda, Marlon Brando, Anthony Quinn, and
        Candice Bergen. She also handled public relations on Alcatraz and at the later
        Fort Lawton occupation. She helped to secure property for the site of
        Deganawidah-Quetzalcoatl (DQ) University, the first university of American Indian
        and Chicano students, near Davis, California (Johnson 1996, 232). Her activism
        began with Alcatraz; as she recalls, "Alcatraz made me put my furniture into
        storage and spend my life savings" (Johnson 1997, 30). Grace Thorpe went on
        to work as a lobbyist with NCAI and attempted to get factories located on
        reservations so people would be able to have jobs without leaving their lands.
        She returned to her reservation in 1980 and served as a tribal judge and
        health commissioner (Malinowski 1995, 433). Thorpe remained an activist throughout
        her life. In her sixties, with only her social security checks, she started
        a fight against what she called "radioactive racism" in her own tribal
        government, [End Page 120] which was considering storing nuclear waste (Neil 1996,
        74). In 1993 she founded the National Environmental Coalition of Native
        Americans.

        Another community member, fifty-year-old nurse Stella Leach (Colville), ran
        the health clinic and was a leader in the occupation toward the end (Eagle
        1992, 89, Johnson 1996, 124). Dr. Dorothy Lone Wolf Miller (Blackfoot), the
        Director of Scientific Analysis Corporation, used her office as the headquarters
        for Indians of All Tribes and procured an education grant to start Rock
        School on the island and to set up the island health clinic. She also printed the
        newsletter of the occupation (Eagle 1992, 78). Numerous community members,
        such as twenty-three year old Wilma Mankiller, had volunteered support for the
        occupiers from the mainland and visited the island. Wilma credits Alcatraz
        with being the catalyst for her initial political awareness, stating, "It gave
        me the sense that anything was possible. Who I am and how I governed was
        influenced by Alcatraz" (Winton 1999, 10).

        The government offered the occupiers a cultural center at Fort Mason next to
        Fisherman's Wharf, but the protesters wanted title to the island itself
        (Eagle 1992, 123). Stella Leach warned the government that they would create
        another Wounded Knee Massacre if they tried to remove the protesters (Price 1998,
        99). Some criticized the atmosphere on the island during the last few months
        as being a combination of constant powwows and street fighting. It has been
        argued that violence and chaos increased as the occupation changed from
        mostly students to a larger base of people from the streets (Price 1998, 97). It
        is difficult to know how many infiltrators might also have contributed to
        dissension.

        The federal government was eventually able to outwait and outmaneuver the
        Alcatraz occupiers and finally removed them from the island on 11 June 1971,
        but the landmark protest had left its impact (Eagle 1992, 114). Many more
        occupations were to follow in areas across the country for the next few years,
        including a three month occupation in March 1970 at Fort Lawton in Washington
        state that was successful in procuring land for the Daybreak Star Cultural
        Center; and occupation near Davis, California, that was successful in
        establishing DQ University in 1971; an occupation of Ellis Island; a 1970 Thanksgiving
        occupation of the Mayflower by AIM; and numerous occupations of BIA offices,
        including the headquarters in Washington, D.C. (Eagle 1992, 147; Johnson 1996,
        224). These later occupations were all for short periods of days or weeks
        (Johnson 1997, 32).

        Alcatraz helped to shape public opinion and influence public policy. A top
        aide to President Nixon later cited at least nine major policy shifts that
        resulted from the occupation of Alcatraz, including passage of the Indian Self
        Determination and Education Act, revision of the Johnson O'Malley Act to
        improve Indian education, and passage of the Indian Financing Act and an Indian
        Health Act, and the return of Mount Adams to the Yakima in Washington State as
        well as the return of 48,000 acres of the Sacred Blue Lake lands to [End Page
        121] Taos Pueblo in New Mexico. Nixon had also quietly signed papers ending
        the Termination policy during the occupation (Eagle 1992, 148; Winton 1999,
        9). Perhaps most importantly, Alcatraz raised political consciousness, as
        noted by John Trudell: "Alcatraz made it easier for us to remember who we are"
        (Winton 1999, 9). Before Alcatraz, Indian activism had been more tribal and
        regional, with a focus on specific treaty issues. Alcatraz remains the longest
        occupation of a federal site by Indians to this day. Alcatraz heralded an
        inter tribal militancy that awakened the American public to the status of
        American Indians. Cross-country marches by Indian groups continue to use Alcatraz as
        their starting point, as it was the beginning of a new movement and of a
        newfound pride and racial consciousness.
        Women Led the Fish-In Movement
        Don't worry that it's not good enough for anyone else to hear... just sing, sing a song.sigpic

        Comment


        • #5
          Fish-in protests began as a response to Washington state policy that tried
          to use state laws to restrict Indian fishing rights guaranteed by federal
          treaties. The 1854 Medicine Creek Treaty guaranteed Northwest Indian tribes
          unrestricted use of natural resources, an important right since fishing
          traditionally formed the basis of diets, culture, and spirituality (Ziegelman 1985,
          30). With high poverty rates, the ability to fish continued to be a significant
          contributor to family survival. The fish-ins protested the discrepancy
          between treaty rights, which guaranteed fishing on and off reservations and
          official state policy that supported the routine arrest of Indians when they fished
          off the reservation (Ziegelman 1985, 24). In 1974, after a decade of protest,
          the United States v. Washington State, more popularly known as the Boldt
          decision (after Judge Hugh Boldt), recognized the treaty rights of tribes
          regarding fishing. This landmark decision allocated half the salmon harvest to the
          tribes.

          The fish-ins started out as nonviolent civil disobedience, but after
          violence from state and city law enforcement, game wardens and white vigilantes,
          including the use of tear gas, clubs, beatings, and shootings, Indians responded
          in self-defense. In most cases, it was women who carried the arms during the
          fish-ins. Regional newspapers carried photos of older women with rifles,
          quoting them as saying, "No one is going to touch my son or I'm going to shoot
          them" (Jaimes 1992, 312). Coastal tribes had a strong sense of sovereignty and
          would routinely escort IRS staff off their reservations at gunpoint. In the
          fall of 1970, at the Puyallup fish-in camp, spokesperson Ramona Bennett was
          quoted as saying, "We are armed and prepared to defend our rights with our
          lives. If anyone lays a hand on that net, they are going to get shot. . . we're
          serious. There are no blanks in our guns" (Ziegelman 1985, 27). The armed
          women in this protest movement faced violence from state officials and white
          vigilantes; armed men at the later occupation of Wounded Knee were met by with
          massive federal paramilitary forces. [End Page 122]

          There were shoot-outs and firebombing at fish-ins, though most injuries were
          born by the protesters (Ziegelman 1985, 27). Both Hank Adams (Anishinabe)
          from NIYC, and Tribal Chair Ramona Bennett, spokesperson for the Puyallup
          fish-ins, were shot by white vigilantes, Ramona while seven months pregnant
          (Johnson 1997, 18). Statements from public officials such as Governor Dan Evans who
          declared that Indian treaties were worthless, bolstered the violence of
          state officials and vigilantes. State attorneys even challenged the tribal status
          of the small tribes (Akwesasne 1974, 26). The BIA did not defend Indian
          fishing rights, even though it is supposedly obligated to assist tribes in claims
          against the state (Ziegelman 1985, 28). Organizers had pursued civil protest
          because it seemed more effective than meetings with bureaucrats in
          overturning policy (Price 1998, 90).

          Women were key public figures in the fish-in movement, not an unusual role
          for them in Northwest Coastal tribes. Women comprised the majority of
          protesters and half of those arrested. One of the first protests occurred in 1961: of
          twenty-seven protesters, only eight were men. When men were arrested, women
          ran the fishing boats (Katz 1995, 279). Janet McCloud (Tulalip) was one of
          the key leaders in the fish-in movement. Her name is as important in history as
          that of Rosa Parks. One event that spurred McCloud's activism occurred in
          1961, when state game wardens broke into her home searching for deer meat.
          Another motivating factor, according to McCloud, was the need to keep busy in
          order to deal with overwhelming grief after her sister died in 1961. Women
          leaders initially met resistance from male leaders of large tribes such as the
          Yakama. When she turned to them for support, McCloud was made fun of because she
          was a woman and a half-blood. As McCloud summarized, "Now you hear them talk
          and they act macho, they act belligerent, they act rough, but when it comes
          right down to the bottom line, they couldn't fight their way out of a paper
          bag. The only people I've ever seen them fight are Indian women and children.
          And yet they're controlling everything now. Establishment." McCloud
          acknowledges that one of her most consistent sources of support was female elders
          (Payne 1994, 6).

          CONTINUED IN PART
          Don't worry that it's not good enough for anyone else to hear... just sing, sing a song.sigpic

          Comment


          • #6
            ************************************************** ************
            This Message Is Reprinted Under The Fair Use
            Doctrine Of International Copyright Law:
            _http://www4.law.cornell.edu/uscode/17/107.html_
            (http://www4.law.cornell.edu/uscode/17/107.html)
            ************************************************** ************

            FROM: SF BAY AREA INDYMEDIA WEBSITE

            _http://www.indybay.org/news/2006/03/1809545.php_
            (http://www.indybay.org/news/2006/03/1809545.php)

            American Indian Women's Activism in the 1960s and 1970s
            by Donna Hightower Langston Tuesday, Mar. 21, 2006 at 10:20 AM
            (mailto:)


            Abstract: This article will focus on the role of women in three red power
            events: the occupation of Alcatraz Island, the Fish-in movement, and the
            occupation at Wounded Knee. Men held most public roles at Alcatraz and Wounded
            Knee, even though women were the numerical majority at Wounded Knee. Female
            elders played a significant role at Wounded Knee, where the occupation was
            originally their idea. In contrast to these two occupations, the public leaders of
            the Fish-in movement were women—not an untraditional role for women of
            Northwest Coastal tribes.

            CONTINUED / PART 2 -

            In 1964 Janet McCloud and Ramona Bennett founded the Survival of American
            Indians Association to raise bail funds and moved their regional movement to
            some national prominence, as Hollywood stars like Marlon Brando and Dick
            Gregory lent their support, going so far as to be arrested themselves at fish-ins
            (Johnson 1997, 15; Price 1998, 90). By 1964 the movement was also supported by
            college students including Hank Adams and other staff members of the NIYC.

            The fish-ins unified the small fishing tribes in the state: the Makah,
            Nisqually, Puyallup, and Muckelshoot, among others (Ziegleman 1985, 23). According
            to Vine Deloria, the state avoided confrontations with the larger tribes,
            but concentrated on smaller ones that had fewer resources with which to defend
            themselves (Akwesasne 1974, 26). [End Page 123]

            Janet McCloud went on to found the Northwest Indian Women's Circle, which
            focused on issues such as sterilization abuse and problems with the foster care
            placement and adoption of Indian children (Payne 1994, 7). McCloud was a
            founding member of WARN, Women of All Red nations, and more recently, the
            Indigenous Women's Network, a coalition that covers tribes from Chile to Canada. At
            a major AIM conference following Wounded Knee, McCloud proposed that one of
            the main issues AIM should work on was the need for Indian men to lead the
            fight against domestic violence in their communities. Russell Means says that
            he still regrets that they didn't act on her suggestion (Means 1995, 432).

            Along with McCloud, Ramona Bennett, Chair of the Puyallup Tribe for seven
            years from 1971 to 1978, played a pivotal role in this movement. At a time of
            few female tribal chairs, Ramona faced attempts to exclude her from the
            National Tribal Chairmen's Conferences. At her first conference for this group, she
            had to fight her way into the room. On her way out of the meeting, she saw
            Ada Deer of the Menominee sitting outside the door where she had been told to
            wait with the wives of tribal chairmen (Katz 1995, 157). Ramona completed a
            Bachelor's degree from Evergreen University and a Master's in Education from
            the University of Puget Sound (Malinowski 1995, 32). To get a sense of the
            atmosphere of the times, Ramona remembers an incident where she requested Kotex
            pads to use for flesh wounds from supporters in Seattle The people bringing
            the supplies brought a case of tampons instead. When Ramona pointed out the
            error, they made the case that the tampons could be used for Molotov cocktails.
            . . and so they were kept (Katz 1995, 155).
            The Women of Wounded Knee

            In July 1968, AIM was co-founded by Mary Jane Wilson (Anishinabe) Clyde
            Bellecourt (Anishinabe) and Dennis Banks (Anishinabe) in Minneapolis (Baylor
            1994, 2). The group initially planned to use the name Concerned Indian Americans,
            but then rejected it since the acronym would have been CIA. Roberta Downwind
            suggested the name AIM since "you say you aim to do this and that" (Baylor
            1994, 74; Sinclair 1996, 35). Pat Ballinger, known as the mother of AIM,
            chaired the St. Paul chapter (Churchill 1990, 114; Weyler 1992, 36). AIM was
            modeled after the Black Panthers (Johnson 1997, 243). Members wore red jackets to
            patrol the Twin Cities community monitoring police harassment. AIM rhetoric
            was often couched in spiritual terms. Members of AIM saw it foremost as a
            spiritual movement (Bellecourt 1976, 66; Sinclair 1996, 69). By 1971, it had
            become a national organization with seventy-five chapters, but was in decline by
            1979 (Baylor 1994, 2). The official symbol of AIM was an American flag flown
            upside down (Matthiessen 1983, 36). They staged media events that carried
            powerful symbolic messages, such as the 1970 [End Page 124] takeover of the
            Mayflower on Thanksgiving, where they buried Plymouth Rock under several inches
            of sand and received their first national media coverage (Crow Dog 1990, 189;
            Johnson 1996, 230). In June 1971, they threatened to hold the Statue of
            Liberty hostage (Johnson 1996, 232). The media responded to the image of male
            warriors (Sinclair 1996, 51). Some viewed the long hair, feathers, and militant
            rhetoric as being more exciting to the white media than to reservation
            populations (Matthiessen 1983, 39).

            In 1972, AIM was one of eight groups that organized the Trail of Broken
            Treaties' cross-country march (Akwesasne Notes 1974, 2). The march was patterned
            after the 1963 March on Washington of the African-American Civil Rights
            Movement (Ziegelman 1985, 64). Marchers planned to arrive in Washington, D.C.
            during the final weeks of the presidential campaign and present their grievances
            to both candidates (Ziegelman 1985, 64). Three groups—Alcatraz, Pacific
            Northwest, and Oklahoma—were led by spiritual leaders with stops at historical
            sites such as Sand Creek and Wounded Knee (Akwesasne Notes 1974,3).
            Tongue-in-cheek, AIM proclaimed that the plan was to retake the country from West to East
            like a wagon train in reverse (Weyler 1992, 42). AIM's national news editor
            Anita Collins (Paiute Shoshone) served as secretary of the events, and
            Lavonna Weller (Oklahoma Caddo), first woman president of NIYC, served as treasurer
            (Akwesasne Notes 1974, 2).

            When the group reached the Capitol, AIM occupied the BIA office. An
            occupation had not been originally planned, but when the group of 700-1,000 marchers
            arrived at BIA headquarters in November 1972, they found that anticipated
            accommodations had not been made (Ziegelman 1985, 73). Their numbers were not
            large, compared with recent anti-war demonstrations in the Capitol of a quarter
            million. If the protest had remained peaceful, it might have received little
            media attention and had little impact. But when riot police tried to remove
            protesters from the building, police were pushed into the streets and the
            doors blocked (Price 1998, 115-16). A human barricade of multiracial supporters
            kept police at bay (Weyler 1992, 51). On the third day, leaders were given
            $66,000 in travel money to leave town (Ziegelman 1985, 74). Madonna
            Gilbert/Thunderhawk and Russell Means collected documents from BIA files (Means 1995,
            235). They left this occupation with U-Hauls full of 1.5 tons of documents that
            would reveal the widespread practice of sterilization abuse and other abuses
            (Price 1998, 119). AIM leaders were later criticized because the marchers
            got $25-$100 each while each leader was accused of receiving $5,000-$10,000 of
            the total money (Ziegelman 1985, 92).
            Don't worry that it's not good enough for anyone else to hear... just sing, sing a song.sigpic

            Comment


            • #7
              AIM served as a portable response unit in the Midwest. When injustices were
              ignored, community members sometimes called on AIM to raise awareness.
              Murders and sexual assaults of Indians in border towns, when committed by whites,
              had seldom been prosecuted (Ziegelman 1985, 103). Some family members, tired
              of government and tribal cold shoulders, called on AIM. In [End Page 125]
              February 1972, AIM responded to the murder of Raymond Yellow Thunder (Lakota) in
              Gordon, Nebraska (Price 1998,107). His family had been unable to get tribal
              attorneys or the BIA to investigate his death, so one of his nephews contacted
              the organization (Mattiessen 1983, 59). AIM demanded another autopsy, which
              found that the cause of death was not exposure but a brain hemorrhage from
              being beaten to death. A thousand AIM members arrived in Gordon for a two-day
              protest at City Hall, accompanied by a call to boycott stores and businesses
              (Olson 1984,170). After these activities, officials began to investigate the
              death. After Gordon, AIM activists remained in rural South Dakota (Price 1998,
              109).

              They were called into a similar situation by Sarah Bad Heart Bull (Lakota)
              when her son Wesley was knifed to death by a white who was released with no
              charges (Sinclair 1996, 36). One hundred AIM members showed up in en masse at
              the courthouse in Custer, South Dakota (Means 1995, 243). As Bad Heart Bull
              attempted to get past the crowd and into the courthouse, police officers
              pushed her down the steps, using a nightstick on her throat (Means 1995, 244).
              Seeing an elder mistreated in this manner incited a riot. The police officers
              threw tear gas grenades; AIM set fire to the courthouse and the Chamber of
              Commerce. Dennis Banks and Russell Means were brought up on riot charges, though
              they were inside the courthouse when the incident occurred (Matthiessen 1983,
              62). Sarah Bad Heart Bull got a three-to-five-year sentence for rioting and
              served five months. Her son's murderer, in ironic contrast, received a mere
              two months' probation and served no time (Crow Dog 1990, 121). Incidents such
              as these gave AIM a high public profile.

              Russell Means characterized South Dakota, at this time, as being "the
              Mississippi of the North" (Johnson 1997, 248). Pine Ridge reservation in South
              Dakota was run by a tribal Chair, Dick Wilson, whom many viewed as corrupt, and
              attempts were made to impeach him (Johnson 1997, 35). Pine Ridge had a murder
              rate 700 times that of Detroit (Baylor 1994, 191). Dick Wilson's private
              army, called "goons," created an atmosphere where arson, beating, and murder were
              common (Olson 1984, 171). Half of the BIA police moonlighted as goons
              (Johnson 1997, 254). Dick Wilson had banned all AIM activities on the reservation
              and declared on open war against supporters (Matthiessen 1983, 60). The most
              radical support to remove Dick Wilson came from female elders such as Gladys
              Bissonette and Ellen Moves Camp. As Gladys Bissonette recalled, "When we
              marched there were nothing but us women" (Weyler 1992,73). They publicly picketed
              against Wilson in an atmosphere of an internal civil war (Means 1995, 251).
              Older women from Pine Ridge called AIM to their reservation to discuss the
              situation, and a group led by Dennis Banks and Russell Means arrived in
              February 1973 (Johnson 1997, 250). Mostly older women, many who had lost children or
              grandchildren during Wilson's regime, packed the meeting in Calico. Mary
              Crow Dog/Brave Bird and Russell Means remember that the [End Page 126] Wounded
              Knee Occupation was the idea of older women (Crow Dog 1990, 113, 124; Means
              1995, 265). Gladys Bisonette argued, "Let's make our stand at Wounded Knee,
              because that place has meaning for us, because so many of our people were
              massacred there" (Brave Bird 1994, 196).

              The occupiers might have intended that Wounded Knee serve as political
              theater, but official response was massive. Federal forces were used without the
              required presidential proclamation and executive order. Phantom jets made
              daily surveillance passes overhead (Weyler 1992, 81). One occupier who was also a
              Vietnam Vet noted that they took more bullets in seventy-one days at Wounded
              Knee than he had seen in two years in Vietnam (Weyler 1992, 83). Public
              opinion was on the side of the Indians. A 1973 Harris Poll revealed that 98
              percent of the public had heard of Wounded Knee, and 51 percent sympathized with
              the Indians (Mattiessen 1983, 69; Price 1998, 125). During the ten-week
              siege, of the 350 occupiers, fewer than 100 were men (Price 1998, 122). Women had
              spearheaded the dissent at Pine Ridge and performed all tasks, including
              carrying weapons (Sayer 1997, 54). One photo of Anna Mae Aquash (Mimac) shows her
              digging a bunker with a golf club. Women also ran the medical clinic (Brave
              Bird 1994, 179). Most of the primary negotiators with the government were
              female elders, including Bisonette and Moves Camp.

              Five hundred and sixty-five were arrested after Wounded Knee, nearly every
              AIM member, and 185 federal indictments were issued (Crow Dog 1990, 243). More
              male leaders faced serious charges, as women in court might not pass for
              dangerous terrorists, especially older women (Matthiessen 1983, 84). A reign of
              terror followed on the reservation with Dick Wilson's goons serving as a
              death squad. Within the next two years, 250 mostly traditionalists were killed on
              the reservation, and sixty-nine AIM supporters, a third of them women
              (Jaimes 1992, 328). Gladys Bisonette lost her son, Pedro Bissonette, the president
              of the Oglala Sioux Civil Rights Organization, when BIA police killed him in
              October 1973. Her daughter, Jeanette Bisonette, was shot dead on the way home
              from Pedro's funeral (Matthiessen 1983, 132; Olson 1984, 172). No
              indictments ever occurred against the goons.

              Eighty-five women were charged after Wounded Knee. Two of the several major
              trials after Wounded Knee were of women leaders, Madonna Gilbert/Thunderhawk
              (Lakota) and Lorilei Decora/Means (Ho Chunk). Madonna Gilbert, a cousin of
              Russell Means and thirty-three-year-old mother of three at the time of Wounded
              Knee, was from the Cheyenne reservation in South Dakota (Brave Bird 1994,
              200). She had spent nine months at the Alcatraz occupation in 1970 to 1971 and
              worked as a teacher in survival schools, another project of Red Power groups.
              After Wounded Knee she co-founded WARN with Janet McCloud and others. Lorilei
              Decora/Means was the state director of Iowa AIM at age nineteen (Brave Bird
              1994, 200). She joined AIM at age sixteen, and joined McCloud and Gilbert in
              the formation of WARN. Neither of the women [End Page 127] were present
              during their trials, they were too busy organizing on reservations (Sayer 1997,
              128). They received scant media coverage or organizational support compared to
              the amount the men received. Funds were sought from white feminists, but they
              were offered with strings attached; namely, that the Indian women were to
              make Indian men more accountable regarding sexism (Crow Dog 1990, 243). Legal
              battles bankrupted the movement. AIM excelled at bringing media attention to
              problems, but the leadership was rarely united. Some of this division might
              have been enhanced by the constant presence of FBI agents. There had been six
              FBI agents at Wounded Knee and several at the Washington D. C. BIA occupation
              and other events (Baylor 1994, 202).
              Don't worry that it's not good enough for anyone else to hear... just sing, sing a song.sigpic

              Comment


              • #8
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                FROM: SF BAY AREA INDYMEDIA WEBSITE

                _http://www.indybay.org/news/2006/03/1809545.php_
                (http://www.indybay.org/news/2006/03/1809545.php)

                American Indian Women's Activism in the 1960s and 1970s
                by Donna Hightower Langston Tuesday, Mar. 21, 2006 at 10:20 AM
                (mailto:)


                Abstract: This article will focus on the role of women in three red power
                events: the occupation of Alcatraz Island, the Fish-in movement, and the
                occupation at Wounded Knee. Men held most public roles at Alcatraz and Wounded
                Knee, even though women were the numerical majority at Wounded Knee. Female
                elders played a significant role at Wounded Knee, where the occupation was
                originally their idea. In contrast to these two occupations, the public leaders of
                the Fish-in movement were women—not an untraditional role for women of
                Northwest Coastal tribes.

                CONTINUED / PART 3

                Conclusion
                Sexism of Indian Men

                The issue of sexism was raised at Wounded Knee amid criticism of male
                dominance and opportunism. One response was the founding of WARN shortly afterwards
                in 1974. While the media remained fascinated with the stereotype of male
                warriors, many of the male leaders, such as Dennis Banks, acknowledged that
                women were the real warriors (Sayer 1997, 99). John Trudell has reflected on the
                times, saying, "We got lost in our manhood" (Sayer 1997, 224). Mary Crow
                Dog/Brave Bird said that women were honored for having children and doing good
                beading (Sayer 1997, 99). But she also recalls, "It is to AIM's everlasting
                credit that it tried to change men's attitudes toward women. In the movement we
                were all equal" (Crow Dog 1990, 206). Moreover, Indian women had an
                interesting way of calling men on sexism that was not open to white women. They argued
                that acting sexist was a sign of being assimilated. Acting sexist was a way
                of exhibiting ignorance of Indian traditions.
                Racism of White Women

                Indian women also had run-ins with white women. A great deal of paternalism,
                and very little awareness of Indian women's priorities, were exhibited by
                most white women. Communication problems were common, as white women assumed
                superiority in their way of thinking and doing things. As Bea Medicine (Lakota)
                has noted, "Indian women do not need liberation, they have always been
                liberated within their tribal structure" (Daly 1994, 238). White women expected
                that Indian women with a gender consciousness would automatically lend their
                support to issues which white women prioritized, but they seldom expressed an
                interest in a reciprocal relationship. As Laura Waterman Wittstock (Seneca)
                noted, "Tribalism, not feminism, is the correct route: (Medicine 1978, 334).
                Few white feminists were able to grasp the nationalist content of Indian
                women's activism. [End Page 128]
                Indian Women's Groups

                A number of Indian women's groups formed in the early 1970s. A civil rights
                oriented group formed in 1977 out of the International Women's Year
                conference and was funded by the Women's Educational Equity Program (Medicine 1978,
                343). Ohoyo, the Choctaw word for women, lasted just a couple of years, but
                produced a number of conferences for professional women (Ohoyo 1981,5). A split
                between the D.C. staff, more closely aligned with white feminist interests,
                and grassroots members, more identified with nationalist concerns, became
                evident and the group disbanded in 1985.

                WARN, on the other hand, had a more radical focus. Made up of three hundred
                women from thirty nations at their founding conference, WARN shared a similar
                philosophy with AIM (Emery 1981, 8). Many of its efforts focused on
                struggles over energy resources and sterilization abuse uncovered in BIA confiscated
                documents. Some felt that WARN attracted urban young college-educated women
                more than others (Power 1986, 151). The Northwest Indian Women's Circle was
                founded in 1981 by Janet McCloud and worked on issues connected to Indian women
                and children.
                Issues

                Indian women's groups raised different issues than their counterparts in
                white women's groups. Sterilization abuse, as mentioned previously, was
                uncovered when AIM took BIA documents during their 1972 occupation. From these files,
                they learned that forty-two percent of Indian women had been sterilized, the
                majority without their consent (Shoemaker 1995, 326). In 1980, sterilization
                abuse was the theme of the Longest Walk across America (Tomkin 1981, 17).
                Another issue for Indian women's groups was that of adoption. In earlier
                times, children had been taken away from Indian families at young ages and shipped
                to boarding schools at great distances. Today, Indian children are placed in
                foster care and adoption at high rates (Emery 1981, 191). Sometimes the
                reasons children are removed from homes are based in cultural differences and
                differing family models that value extended families among Indians (Brave Bird
                1994, 190). Indian women's groups have also raised awareness of their high
                infant mortality rates, and the fact that Indians have the highest school
                dropout rate of any group in the United States. Indian women's groups also
                organized around land and resource struggles.
                Differences

                It could be argued that the last thousand years of European history have
                been more uniformly patriarchal than most of Indian history (Wilmer 1998, 8).
                Many nations are matrilineal and have female gods and messiahs. Women [End Page
                129] currently comprise 25 percent of the top-level governmental leadership
                positions in Indian nations, a figure not yet reached in the United States or
                many other countries.

                While some white feminists view motherhood with suspicion and claim that it
                is a key site of women's oppression, many Indian women find the role
                empowering. The high status of motherhood results in less stigma for unmarried Indian
                mothers than it does for women in dominant society, and some Indian women
                have not been as receptive to family planning services (Green 1980, 266). Being
                a mother or grandmother increases one's status in Indian country. White
                women are also more likely to view aging as something that decreases women's
                status. Aging may not hold the negative connotation to the same degree in
                traditional Indian communities where it is a sign of power and status, something
                women might look forward to (Green 1980, 263; La Fromboise 1990, 460).

                Indian women are more likely to organize around issues that impact children
                as well as women; they also organize around issues regarding tribal rights.
                Inter-generational organizing among women is also more likely to occur than in
                white women's groups. Many female elders find that their status as elders
                enhances their political participation and contributions to future generations.
                Due to lower life expectancies, Indian women may be perceived as elders at
                younger ages than the dominant population. The women who participated in
                political events of the 1960s and 1970s are now our revered elders. Elders do not
                last forever in any community. It is important that their contributions
                receive recognition in their lifetime and in generations to follow.



                © by Donna Langston
                Don't worry that it's not good enough for anyone else to hear... just sing, sing a song.sigpic

                Comment


                • #9
                  ************************************************** ************
                  This Message Is Reprinted Under The Fair Use
                  Doctrine Of International Copyright Law:
                  _http://www4.law.cornell.edu/uscode/17/107.html_
                  (http://www4.law.cornell.edu/uscode/17/107.html)
                  ************************************************** ************

                  FROM: SF BAY AREA INDYMEDIA WEBSITE

                  _http://www.indybay.org/news/2006/03/1809545.php_
                  (http://www.indybay.org/news/2006/03/1809545.php)

                  American Indian Women's Activism in the 1960s and 1970s
                  by Donna Hightower Langston Tuesday, Mar. 21, 2006 at 10:20 AM

                  CONTINUED - PART 4

                  Donna Langston is Chair of the Ethnic Studies Department at Cal Poly, San
                  Luis Obispo. She is a tribally enrolled Cherokee and the author of The American
                  Indian Encyclopedia published by John Wiley and Sons in 2002.
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                  Alvin, Josephy, ed. 1971. Red power. New York: American Heritage Press.

                  Baylor, Timothy. 1994. Modern warriors: Mobilization and decline of the
                  American Indian movement (AIM), 1968-1979. Ph.D. diss., Department of History,
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                  Bellecourt, Vernon. 1976. American Indian movement. In Contemporary Native
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                  Bernstein, Alison. 1984. A mixed record. Journal of the West. 2 (3): 13-20.

                  Brave Bird, Mary. 1994. Ohitika woman. New York: Grove Press.

                  Burnett, Donald. 1972. An historical analysis of the 1968 Indian Civil
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                  Churchill, Ward. 1990. Agents of repression: The FBI's secret wars against
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                  Crow Dog, Mary. 1990. Lakota woman. New York: Harper. [End Page 130]

                  Daly, Frederica. 1994. Perspectives of Native American women on race and
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                  Day, Robert. 1971. The emergence of activism as social movement. In Red
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                  Deloria, Vine Jr. 1971. The country was a lot better off when the Indians
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                  Eagle, Adam Fortunate. 1992. Alcatraz! Alcatraz! Berkeley: Heyday Books.

                  Emery, Marge. 1981. Indian women's groups. Indian Truth. (May-June): 23-26.

                  Green, Rayne. 1980. Native American women, Signs. 6 (2): 248-68.

                  Hertzberg, Hazel. 1971. The search for an American Indian identity. New
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                  Jaimes, Annette. 1992. American Indian women: Center of indigenous
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                  Johnson, Troy. 1994. Alcatraz Indian land forever. Los Angeles: American
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                  ——. 1996. The occupation of Alcatraz Island. Chicago: University of
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                  Johnson, Troy, Joanne Nagel, and Duane Champagne. 1997. American Indian
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                  Katz, Jane. 1995. Messengers of the wind. New York: Ballantine Books.

                  LaFromboise, Teresa. 1990. Changing and diverse roles of women in American
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                  Malinowski, Sharon, ed. 1995. Notable Native Americans. New York: Gale
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                  Mankiller, Wilma. 1993. Mankiller: A chief and her people. New York: St.
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                  Matthiessen, Peter. 1983. In the spirit of Crazy Horse. New York: Viking.

                  Means, Russell. 1995. Where white men fear to tread. New York: St. Martin's
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                  Medicine, Bea. 1978. The Native American woman: A perspective. Las Cruces,
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                  Nagel, Joane. 1997. American Indian ethnic renewal. New York: Oxford
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                  Neil, Michael. 1996. Torch bearer fights dumping of nuclear waste on tribal
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                  Ohoyo. 1981. Words of today's American Indian woman. Ohoyo Resource Center
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                  Olson, James. 1984. Native Americans in the twentieth century. Chicago:
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                  Payne, Diane. 1994. Each of my generation. Indian Truth 239 (May-June): 5-7.

                  Price, David. 1998. The second civil war. St. Paul, Minn.: Second Source.

                  Sayer, John William. 1997. Ghost dancing the law. Cambridge: Harvard Unive
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                  Shoemaker, Nancy. 1995. Negotiators of change. New York: Routledge.

                  Sinclair, Kathryn. 1996. Maka Sitomniya Teca Ukiye Oyate Ukiye: The American
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                  Tomkin, Merle. 1981. Listening to Native American women. Heresies. 13 (4.1):
                  17-21.

                  Weyler, Rex. 1992. Blood of the land. Philadelphia: New Society Publishers.
                  [End Page 131]

                  Wilmer, Frank. 1998. Indigenous philosophies of power. Paper delivered at
                  American Political Science Association Conference, Washington, D.C., 2
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                  Winfrey, Robert Hill. 1986. Civil rights and the American Indian: Through
                  the 1960s. Norman, Okla. Ph.D. diss., Department of History, University of
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                  Winton, Ben. 1999. Alcatraz changed everything. News from Indian Country.
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                  add your comments
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