There is an ongoing relationship between energy companies and various Tribal Nations across New Mexico: https://www.nmoga.org/decades_of_partnership_chevron_and_tribal_nations_in_new_mexico

The article details long-standing economic partnerships, local employment initiatives, and community investment programs involving Tribal Nations across New Mexico over the past several decades.

Hi, I've seen a lot of posts asking if it's okay to own a dream catcher made by native-americans but I've not yet come across the question if it is okay to MAKE one.

I've read about dream catchers, where they come from and what purpose they had originally but only briefly.

As kontext: I'm organizing a art-get-together if you will, where we meet monthly to make art together. For this month I wanted to make some stick-runes in the local forest for upcoming halloween (or Samhain). With that some will probably want to craft their own dream catchers of sorts, with sticks bound together, as an alteration of the traditional dream catchers we know.

Is that okay for natives, is it acceptable and what should we keep in mind when doing so or should we just stick to the runes (pun intended)?

Edit: This is for personal use only and not for selling. I will most likely at least teach the basics of the culture and where to hang it.

Nanabah Grace just checked off a milestone most models only dream about. The Diné model and actress walked the Victoria’s Secret Fashion Show for the first time on Sunday night, October 18, when the brand brought its famous runway to Los Angeles.

Hi! I’m a south asian/desi (Indian) person.

I have heard about the label of Indian being a controversial thing within native communities, but that basically that some ppl feel upset toward a certain term and some feel inclined towards those same terms

However, as an Indian (south asian) person, I have always wondered why native people would prefer an inaccurate (geographical) and therefore confusing descriptor of their heritage, that was given by colonizers.

South Asian people are fine, we don’t need the term only for us, we are completely fine sharing a terminology. I’m definetly not trying to paint us as victims in this situation period. Because we are not. However, it does make for a convoluted conversation sometimes when defining ethnicity and being like, “no I am south asian” and then ppl being like “what’s south asian?” And then finding a new descriptor to describe what I am. And the uncomfortable thing is that a lot of ppl will ask me what kind of Indian I am in kinda an offensive way.

People have asked “are u a dot on the forehead Indian, or a feather Indian”
“Are you a insert offensive accent dingadingading Indian or a insert offensive gesture Indian”
And that has happened more than a few times actually.

That being said, this is obviously minor aggressions compared to what native communities face generally. And I want to emphasize that I’m certainly not blaming native who utilize “Indian” for those interactions.

However, those moments do make me wonder why use a term that is confusing and given by colonizers. And I’m sure yall are having similar interactions too.

I’m sorry if I chose any words wrong, I’m just genuinely curious about how you guys feel and tryna understand the conversation a bit more.

Thank you! 🙏🏽

EDIT: Thank you all for sharing your different experiences with the word and what it means to you in different contexts. I have a much more nuanced understanding now! I really appreciate sharing all the stories you guys did, it was incredibly interesting to read through and learn. This came up for me because I had a conversation that went “dot or feather” recently, and it just made me think, so I asked my family- and they are all south asian and kinda just shared my same confused sentiment. Im glad I asked! Thank you guys so much!

Thomas McKenney and James Hall. History of the Indian Tribes of North America, with Biographical Sketches and Anecdotes of the Principal Chiefs. Embellished with One Hundred and Twenty Portraits, from the Indian Gallery in the Department of War, at Washington. Philadelphia: Edward C. Biddle, 1836; Frederick W. Greenough, 1838; Daniel Rice & James G. Clark, 1844. 3 volumes, folio. Complete with 120 hand-colored engraved plates, tissue guards, one page of engraved maps, and 17 pages of subscribers' signatures in facsimile.

Near matching contemporary half brown and red morocco gilt, marbled endpapers (save for vol. III). First edition of one of the great color plate books of the 19th century. Originally issued in 20 parts (in 19), based on the original paintings, which were destroyed in the 1865 Smithsonian fire.

Title pages for all volumes in State A, with an additional State B title page for vol. 2 bound in the third volume; State A of "War Dance" and state C of "Red Jacket"; second printing vol. 1, p. 3, with footnote present alluding to previous error. Condition: Boards rubbed with a few tears to the spine, minor loss to spine ends and corners; front hinge vol. 3 slightly tender. Some offsetting to plates from text; light intermittent foxing, mainly marginal to text pages.

References: BAL 3934; Howes M-129; Sabin 43410a. Provenance: Samuel Appleton, subscriber (bookplate).

Considered controversial by modern scholars for multiple reasons including paternalistic text and romanticized views.

This is not a new game, but if you see it and are inspired to do one for your own language, that would great! Be sure to share as well.

Maarsii to Elders and Language Keepers Maureen Belanger and Rita Ducharme for the assistance in developing this episode. Their assistance - as always - was invaluable.

Exotic items clearly imported from Central America have been repeatedly uncovered in the archaeological records within the traditional territory of the northerners collectively known aptly as the ‘Pueblo’, or town peoples.

Such items include, but are not necessarily limited to, copper bells and macaw-parrots (the Hopi people of U.S. northern Arizona do indeed have a parrot clan — pic 3); utensils such as corn-grinding mano-metates; architectural features such as platform mounds, ball-courts (pic 4) and residences; and particularly their cultivated plants that originated in Mexico, especially the ‘Three Sisters’, maize-corn, beans and squashes.

This influence is also seen in pottery styles and artistic iconography, the latter exemplified by the mysterious and ubiquitous T-shape symbol (as found in Pueblo doorways and tablita headdress, plus Meso-American funerary masks).